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ESSENTIALS 


NON-ESSENTIALS    IN    RELIGION. 


"Res  ipsa  quae  nunc  religio  Christiana  nuncupatur,  erat 
apud  antiques,  nee  unquam  defuit,  ab  initio,  genere  humano, 
quousque  Christus  venisset  in  carnem,  unde  vera  religio  quce 
jam  eratj  coepit  appellari  Christiana." 

St.  Augustine.    Retract.  I:  13. 


•NT£^ 


EsSENTI\/i4^/> 


.AS. 


Non-Essentials 


N 


;iON. 


SIX  LECTURES 

DELIVERED    IN    THE    MUSIC    HALL,    BOSTON, 
BY 

JAMES  FREEMAN  CLARKE, 

AUTHOR   OF    "orthodoxy:     ITS   TRUTHS    AND   ERRORS,"    **  STEPS   OF 

BELIEF,"    "ten    GREAT   RELIGIONS,"    "CHRISTIAN    DOCTRINE 

OF    PRAYER,"    "common    SENSE   IN    RELIGION,"    ETC. 


THE 


fUNIVBRSIT' 


Z^IPCB.^ 


BOSTON: 
AMERICAN    UNITARIAN    ASSOCIATION, 

7  Tremont  Place, 
1878. 


c  6 


Copyright  by 

American  Unitarian  Association. 

1877. 


Cambridge : 
Press  of  John  Wilson  and  Son. 


These  /Six  Lectures  were  delivered  in  the  Music 
Hally  in  Boston^  this  winter  (1877),  at  the  re- 
quest of  the  American  Unitarian  Association; 
and^  as  they  seem  to  have  met  the  needs  of  many 
ndnds^  are  now  published  as  they  were  delivered^ 

with  scarcely  any  alterations. 

J.  F,  C. 
Boston,  Dec.  14,  1877. 


CONTENTS. 


I. 

PAGE 

Faith    and    Belief.       Essential    Belief 

concerning   god 1 


n. 

Christ  and  Christianity 33 

ni. 

The  Bible 57 

IV. 

The  Church  and  Worship 81 

V. 
Christian  Experience 103 

VI. 
The  Future  Life 127 


ESSENTIALS 

AND 

NON-ESSENTIALS    IN    RELIGION 


THE  DISTINCTION  BETWEEN  FAITH 
AND    BELIEF. 

I  PROPOSE  to  speak  of  essentials  and  non- 
essentials in  religion.  My  purpose  is,  not 
to  defend  a  creed  or  a  sect,  but  to  point  out  that 
common  ground  of  essential  religion  on  which 
all  good  men  can  stand  side  by  side.  For  it  is 
mostly  about  non-essentials  that  men  differ :  on 
what  is  most  vital  or  important,  they  usually 
agi'ee.  If,  therefore,  I  can  show  the  essential 
unity  of  faith,  or  hfe,  which  underlies  all  seeming 
opposition  and  contradiction  of  sects  or  creeds,  I 
shall  do  a  more  important  work  than  by  making 
the  most  triumphant  argument  in  favor  of  my 
own  opinions,  or  against  those  of  other  sects  or 
parties. 

1 


2  FAITH  AND  BELIEF. 

I  therefore  intend  to  show  what  are  the  essen- 
tials and  what  the  non-essentials  in  the  faith  of 
the  Christian  church  concerning  God,  Christ,  the 
Bible,  the  Church,  Christian  experience,  and  the 
Future  Life. 

I  know  that,  to  many,  all  such  attempts  seem 
hazardous.  Religion  is  so  important  a  matter 
that  they  cannot  believe  anj"  thing  belonging  to 
it  to  be  unessential.  The  Holy  Spirit  sanctifies 
to  their  minds  every  sacrament  of  their  church, 
every  word  of  their  liturgy,  every  part  of  their 
creed,  every  sentence  in  their  Bible.  It  seems  to 
them  sacrilege  to  say  or  to  hint  that  any  of  these 
great  helps  to  religion  are  not  essential  to  it.  If 
not  the  very  citadel,  they  are  at  least  outworks  to 
be  defended  to  the  last,  as  a  necessary  protection 
to  the  citadel. 

The  inevitable  result  of  this  is  division  and 
strife  in  the  church.  To  each  sect  and  party  its 
own  special  forms  of  faith  and  worship  seem  not 
only  useful,  but  vital :  it  is  dangerous  to  permit 
any  other.  The  Episcopalian  thinks  that  with- 
out bishops  there  is  no  church  ;  the  Presbj^terian 
clings  to  every  chapter  and  section  of  the  Assem- 
bly's Catechism ;  the  Baptist  cannot  take  the 
Lord's   Supper  with  the  most   saintly  Christian 


FAITH  AND  BELIEF.  8 

who  has  not  been  immersed.  There  can  be  but 
cue  truth,  one  Lord,  one  faith,  one  baptism,  say 
they,  and  that  is  ours.  We  honestly  believe  that 
we  are  right,  and  therefore  we  must  believe  others 
to  be  wrong.  Can  two  walk  together  unless  they 
are  agreed? 

Paul  said  of  himself  and  his  fellow-Christians, 
*'We  have  this  treasure  in  earthen  vessels;" 
but  to  the  majority  of  Christian  believers  now, 
the  vessel  which  contains  their  faith  is  as  impor- 
tant as  the  faith  itself.  Because  I  drink  the  water 
of  salvation  out  of  a  Unitarian  glass  instead  of 
a  Methodist  cup  or  an  Episcopal  vase,  it  is 
thought  that  I  cannot  be  partaking  of  the  water 
of  life. 

Nearly  twenty-five  centuries  ago,  JEsop  told  the 
story  of  the  twigs  which  could  not  be  broken 
when  united  together,  but  were  easily  snapped 
when  separated.  The  Christian  church,  in  its 
numerous  divisions,  still  illustrates  the  sad  moral 
of  that  fable.  Here,  in  Boston,  we  have  one 
hundred  and  eighty  Protestant  churches,  but  they 
are  divided  into  eight  or  ten  different  sects,  which 
work  entirely  independently  of  each  other.  Sup- 
pose they  should  form  one  grand  union  for  Chris- 
tian work,  to  attack  the  evils  around  us.     What 


4  FAITH  AND  BELIEF, 

an  immense  influence  for  good  might  these  one 
hundred  and  eighty  churches  exercise,  if  they  co- 
operated against  the  evils  of  pauperism,  intem- 
perance, hcentiousness,  ignorance,  and  crime ! 
Suppose  they  had  one  central  building,  to  which 
delegates  from  these  churches  should  come  to 
consider  and  act  as  one  body  in  making  Boston 
more  pure,  sweet,  and  safe.  The  Baptists  might 
still  immerse  ;  the  Episcopalians  keep  their  bish- 
ops and  liturgy,  —  but,  being  thus  united  in  one 
body  against  practical  evils,  how  sure  and  soon 
might  not  God's  Kingdom  coitie  among  us ! 

The  difficulty  in  the  way  of  this  consummation 
is  that  the  church  still  confounds  essentials  and 
non-essentials.  There  being  confessedly  but  one 
end,  one  thing  needful,  as  the  object  of  all  relig- 
ion, they  suppose  that  there  can  be  but  one  true 
and  right  way  to  that  end ;  though  Paul  has 
taught  that  there  are  differences  of  administra- 
tion, but  one  Lord,  and  diversities  of  operation, 
but  one  God. 

A  great  city,  like  New  York  or  Chicago,  has 
but  one  purpose,  —  the  bringing  together  of  those 
within  and  those  without  for  mutual  advantage. 
But  each  city  has  numerous  avenues  by  which  it 
is  entered.      There  are  roads  which  concentrate 


FAITH  AND  BELIEF.  5 

toward  it  from  all  quarters.  There  arc  numerous 
lines  of  railroads,  which  bring  to  it  long  trains  of 
passengers  and  freight,  entering  the  city  on  all 
sides  ;  steamers  come  to  it  by  the  lake,  the  river, 
the  sea.  But  we  imagine  that  the  vast  city  of  God, 
the  heavenly  Jerusalem,  has  only  one  entrance, 
and  that,  the  turnpike,  where  we  collect  the  toll. 

The  Lord  has  made  his  children  very  different 
from  each  other,  and,  being  thus  different,  he  has 
provided  many  different  ways  by  which  they  shall 
come  to  him. 

Other  and  very  great  evils  arise  from  this  want 
of  religious  perspective  which  confounds  the  spirit 
with  the  letter,  the  substance  with  the  form,  the 
permanent  with  the  transient,  the  kernel  with  the 
shell,  the  soul  with  the  body.  The  spirit  and 
substance  of  religion  are  one  and  eternal ;  the 
same  yesterday,  to-day,  and  for  ever.  The  form 
changes,  the  body  decays  and  dies,  the  kernel  in 
its  growth  shatters  its  shell.  The  law  of  change 
applies  to  the  body  of  religion,  as  to  that  of  all 
other  human  interests.  If  religion  in  its  spirit  is 
divine  and  eternal,  in  its  body  it  is  human  and 
changing.  Every  church  form,  ritual,  sacrament, 
is  human,  therefore  temporary.  Every  church- 
creed  is  elaborated  by  the  wit  of  man,  therefore 


6  FAITH  AND  BELIEF, 

none  can  last  for  ever.  The  Christian  church 
must  say,  as  the  Apostle  Paul  said,  "When  I 
was  a  child,  I  spake  as  a  child,  I  understood  as  a 
child,  I  thought  as  a  child  ;  but,  when  I  became  a 
man,  I  put  away  childish  things."  This  great 
apostle,  possessing  one  of  the  most  majestic  of 
human  intellects,  declared  that  his  own  creed, 
precious  as  it  was  to  him,  was  to  pass  away,  and 
be  forgotten.  "  I  know  in  part,"  said  he  ;  "  and 
I  teach  in  part.  But,  when  that  which  is  perfect 
is  come,  then  that  which  is  in  part  shall  be  done 
away.  For  now  we  see,  as  in  a  mirror,  darkly 
[referring  to  the  metallic  mirrors  of  his  time], 
but  then  face  to  face."  The  light  of  the  intellect 
is  reflected  light,  therefore  we  call  it  reflection ; 
hereafter  it  will  be  intuition.  From  the  accuracy 
of  each  man's  thought,  even  the  wisest,  there  are 
to  be  made  three  deductions :  we  must  first  cor- 
rect it  for  the  human  equation,  since  all  belief  is 
relative ;  then  we  must  correct  it  again  for  the 
personal  equation,  since  each  man's  idios3^ncrasy 
colors  his* thought ;  and  finally  we  must  correct 
it  for  the  aberration  produced  by  progress  and 
development.  It  was  a  great  discovery  in  astron- 
omy, when  Bradley  found  that  the  progress  of  the 
earth  through  space  caused  an  aberration  of  the 


FAITH  AND  BELIEF.  7 

light  coming  from  the  stars,  and  that  this  aberra- 
tion must  be  allowed  for.  So  we  must  allow  for 
the  aberration  of  light  in  our  own  minds,  caused 
bj  the  fact  that  we  are  in  progress.  The  individ- 
ual, as  he  grows,  puts  away  childish  things  ;  and 
so  societ}^  and  humanity,  moving  swiftly  forward 
in  the  vast  orbit  of  its  heaven-ordained  progress 
through  the  ages  and  eternities,  must  also  put 
away  its  childish  things,  and  for  ever  be  learning 
more  and  more  the  language  of  manly  thought 
and  manly  piety. 

The  soul  which  has  no  singleness  of  aim  is  dis- 
ti'acted  and  divided,  and  loses  its  power.  If  the 
eye  is  single,  the  whole  body  is  full  of  light ;  if 
the  eye  is  double,  the  whole  body  is  full  of  dark- 
ness. It  is  so  in  every  thing  else.  It  is  so  also 
in  religion.  The  superstition  which  makes  second- 
ary things  of  equal  importance  with  the  primary 
clouds  and  degrades  the  soul.  When  Jesus  came 
to  the  house  of  the  Jewish  maidens  and  saw  Mar- 
tha's mind  distracted  with  a  thousand  cares,  while 
Mary,  recognizing  what  was  then  of  supreme  im- 
portance, used  this  great  opportunity  by  devoting 
herself  solely  to  listening  to  the  divine  truth  which 
had  entered  her  home,  Jesus  saw  in  it  the  images 
of  dissipation  and  of  singleness  of  soul.  '^  Martha, 


8  FAITH  AND  BELIEF^ 

Martha,  thou  art  careful  and  troubled  about  many 
things ;  but  one  thing  is  needful."  The  church 
has  alwa^'s  had  its  many  Marthas  and  its  few 
Marys,  —  its  Marthas,  careful  and  troubled  about 
creeds  and  rituals,  sacraments  and  sabbaths, 
priesthood  and  altar ;  and  its  Marys,  not  indeed 
wishing  that  these  should  be  left  undone,  but  never 
letting  them  interfere  with  the  one  thing  needful, 
—  love  to  God  and  love  to  man.  - 

To  all  this  what  do  the  Marthas  reply  ?  What 
did  the  original  Martha  reply  to  Jesus  ?  Probably 
she  said,  "It  is  all  very  well  for  Mary  to  be  neg- 
lecting her  duties,  in  order  to  hsten  to  you ;  but 
who  is  to  help  me  get  the  dinner  ?  "  So  the  Mar- 
thas in  the  church  repty :  "  It  is  all  very  well  to 
say  that  love  is  the  one  thing  needful ;  that  love 
fulfils  the  whole  law ;  that  he  who  dwells  in  love 
dwells  in  God,  and  God  in  him.  But  how  are  we 
to  get  that  love,  except  we  use  the  means?  He 
who  wishes  the  end  wishes  the  means?  Piety 
and  charity  are,  we  admit,  the  onl}^  essential  ends  ; 
but  the  means  are  equally  essential.  It  is  essen- 
tial, in  order  to  have  love,  to  be  in  the  true  church  ; 
for  out  of  this  there  is  no  salvation.  It  is  essen- 
tial to  have  the  true  belief,  for  we  are  saved  by 
the  word  of  truth,  and  without  faith  no  man  can 


FAITH  AND  BELIEF.  9 

be  justified.  It  is  necessary  also  to  be  converted  ; 
for  unless  a  man  is  born  again,  he  cannot  see  the 
kingdom  of  God. 

In  future  lectures,  I  shall  discuss  the  essentials 
and  the  non-essentials  in  regard  to  the  church  and 
conversion.  I  now  ask  you  to  attend  to  this  sec- 
ond point  made  by  our  friends,  the  Christian 
Marthas.  They  speak  thus  :  "  The  New  Testa- 
ment says  we  are  justified  by  faith.  When  the 
Apostle  was  called  upon  by  the  jailer  to  tell  him 
what  he  must  do  to  be  saved,  he  did  not  reply, 
'  Love  God  and  man,'  but  he  said,  '  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.' 
And  Paul  was  right,  for  that  was  the  step  he 
could  take  at  once,  and  by  an  immediate  act  of 
obedience  accept  Christ  as  his  Saviour ;  then, 
having  done  that,  he  would  reach  at  last  the  end, 
which  is  love.  Love,  therefore,  is  the  essential 
end ;  but  a  true  faith  is  the  no  less  essential  means 
to  that  end."     This  is  their  argument. 

If  this  be  true,  and  if  a  true  faith  means  a  (cor- 
rect belief  of  the  great  doctrines  of  Christianity, 
then  it  follows  that  the  one  thing  needful  for  us 
is,  first  of  all,  to  study  theology,  in  order  to  find 
out  what  the  true  and  vital  doctrines  are.  We 
ought  carefully  to  read  the  innumerable  contro- 


10  FAITH  AND  BELIEF. 

versies  about  the  Trinity,  Total  Depravity,  the 
Atonement,  the  Deity  of  Christ,  and  the  Way  of 
Salvation.  Until  this  is  done,  and  done  correct^, 
and  the  true  belief  is  reached,  there  is  no  safety. 
How  much  mental  miserj^,  anxiety,  gloom,  de- 
spair, have  come  from  this  doctrine  that  a  sound 
belief  on  such  points  as  these  is  essential  to  the 
salvation  of  the  soul !  Moreover,  the  moment 
you  assume  that  any  accurate  statement  of  belief 
is  essential,  you  can  find  no  place  where  3^ou  can 
logically  stop.  For  in  any  system  of  doctrine 
every  part  is  logicallj^  dependent  on  every  other 
part,  and  the  whole  must  stand  or  fall  together. 
As  an  illustration  of  this,  let  me  state  a  fact  from 
ecclesiastical  history.  The  Presbjterian  church 
of  the  United  States  has  a  creed,  and  that  creed 
is  the  Assembly's  Catechism.  Now,  parts  of  that 
statement  are  so  behind  and  below  the  convictions 
reached  by  modern  thought  that  it  has  been  held 
ver}^  loosely  in  many  places,  and  accepted  merely 
for  substance  of  doctrine.  In  the  j^ear  1837,  an 
earnest  theologian,  Robert  J.  Breckinridge,  in- 
duced the  General  Assembly  to  excommunicate 
four  synods,  containing  some  forty  thousand  mem- 
bers, for  heresy ;  the  error  being  in  relation  to 
the  origin  of  sin.     The  behef  of  the  Old  School 


FAITH  AND  BELIEF.  11 

was  this  :  tliat  God  could  have  prevented  sin,  but 
would  not  do  it,  because  it  was  essential  to  a 
moral  system.  The  error  of  the  New  School,  for 
which  the  synods  were  excommunicated,  was  in 
beheving  that  God  would  have  prevented  sin,  but 
oould  not,  because  it  was  essential  to  a  moral  sys- 
tem. Now  this  distinction  seems  to  us  a  small 
matter ;  but  a  trained  theologian  sees  that  it  is 
essential  to  the  integrity  of  the  whole  system  that 
the  ' '  could  "  should  precede  the  ' '  would  "  in  this 
statement.  So,  when  a  single  leading  proposition 
of  a  creed  is  made  essential,  every  minute  infer- 
ence becomes  also  essential.  A  creed  is  hke  a 
chain,  whose  strength  is  measured  by  the  strength 
of  the  weakest  part.  An  acute  theologian  is  like 
a  skilled  engineer  building  a  dam,  who  knows  that, 
if  he  leaves  the  smallest  leak  in  any  part,  the 
whole  dam  will  be  finally  swept  away. 

What,  then,  is  our  reply  to  this  argument?  We 
admit  that  faith  is  an  essential  element  of  human 
progress,  —  essential  as  a  means  to  the  growth  and 
perfection  of  man.  But  we  deny  that  belief  is 
the  same  as  faith,  and  we  deny  that  the  beUef  of 
any  proposition  is  essential  to  human  salvation. 
We  fully  agree  with  John  Wesley,  who  once  said 
that  "  a  string  of  opinions  is  no  more  Christian 


12  FAITH  AND  BELIEF, 

faith  than  a  string  of  beads  is  Christian  prac- 
tice." 

When  the  jailer  at  PhiHppi  believed  on  the  Lord 
Jesus  Christ,  what  was  his  theological  belief  ? 
What  were  his  opinions  about  the  Trinity  or  the 
Atonement?  His  faith  was  simply  a  trust  in  the 
superior  power  and  goodness  of  that  being  of 
whom  these  wonderful  persons  before  him  declared 
themselves  the  messengers.  The  servant,  he 
thought,  could  not  be  greater  than  the  master ; 
nor  he  that  was  sent  greater  than  he  that  sent  him. 
Therefore,  he  was  willing  to  trust  to  this  new  ad- 
vent of  light  and  power,  and  joins  this  persecuted 
body  whose  souls  were  so  full  of  calm  and  joy, 
and  who  seemed  so  protected  by  a  present  Provi- 
dence. His  faith  was  trust  in  something  higher 
and  better  than  himself. 

What  was  the  theological  belief  of  those  whom 
Jesus  healed?  What  was  the  creed  of  the  sinful 
woman  whom  he  forgave,  and  to  whom  he  said, 
"Thy  faith  hath  saved  thee;  go  in  peace"  ? 
What  were  the  doctrinal  opinions  of  the  Koman 
soldier,  of  whom  he  declared,  "  I  have  not  found 
so  great  faith,  no,  not  in  Israel"  ?  What  were 
the  speculative  dogmas  held  by  all  those  whose 
faith  is  commemorated  in  the  eleventh  chapter  of 


FAlTn  AND  BELIEF.  13 

the  Hebrews  ?  What  were  the  views  of  Abel,  in 
regard  to  the  Trinity  ?  Was  Enoch  a  Calvinist  or 
an  Arminian  ?  What  doctrines  were  held  by  Noah 
and  Abraham  and  Sarah,  Isaac,  Jacob,  Gideon, 
Barak,  and  Samson?  In  all  these  cases,  what  was 
their  faith  but  this :  a  looking  up  with  trust  to 
something  higher  than  themselves ;  better  than 
themselves ;  something  above  this  visible  and 
sensible  world  ;  a  confidence  that,  besides  all  that 
is  seen  and  temporal,  there  is  something  divine, 
invisible,  eternal?  This  was  their  faith,  and  this 
is  the  substance  of  all  faith.  For  this  their  faith, 
Samson  and  Gideon  are  commended  as  examples 
to  us  all. 

This  faith  we  believe  and  know  to  be  essential 
to  progress.  We  can  only  rise  to  a  higher  plane 
by  ti'usting  in  some  power  better  than  ourselves. 
In  order  to  go  up,  we  must  look  up. 

God  gives,  in  the  morning  of  life,  a  great  pro- 
vision of  faith  as  an  outfit.  Little  children  are 
full  of  trust,  and  by  this  trust  they  learn  rapidly. 
Because  men  and  women  are  larger  and  stronger 
than  themselves,  they  naturally  look  upon  them  as 
knowing  every  thing  and  able  to  do  ever}'-  thing. 
They  may  often  be  deceived  and  misled  by  their 
infantile   creduhty ;    but  without   it    they   could 


14  FAITH  AND  BELIEF. 

never  make  such  rapid  progress.  Undeterred 
either  by  vanity  or  doubt,  they  ask  a  thousand 
questions  every  day  of  every  one  about  them. 
This  perpetual  looking  up  for  guidance,  knowl- 
edge, help,  is  what  makes  the  soul  of  a  child 
unfold,  as  the  buds  open  in  the  warm  airs  of 
spring. 

As  children  grow  up,  they  do  not  outgrow  the 
need  of  perpetual  faith  in  their  fellow-men.  The 
more  highly  civilized  society  becomes,  the  more 
men  are  obliged  to  trust  in  each  other.  Savage 
life  is  filled  with  distrust  and  suspicion.  The 
backwoodsman  trusts  in  himself,  and  depends  on 
himself  to  supply  his  own  wants.  But  as  society 
is  developed  through  its  different  stages,  from 
the  savage  state  to  that  of  the  hunter,  from  the 
hunter's  life  to  the  pastoral  state,  from  that  to 
the  highly  complex  condition  of  modern  society 
in  Christian  lands,  mutual  trust  increases.  We 
sleep  in  peace,  trusting  to  the  protection  of  the 
police.  We  go  to  our  affairs,  trusting  our  homes 
to  the  guardianship  of  the  laws.  We  trust  in  the 
merchant  to  sell  us  the  article  we  need ;  to  our 
physician  to  understand  and  treat  aright  our  ill- 
ness ;  to  our  lawyer  to  defend  our  rights  when 
assailed.    All  our  society  is  built  on  the  perpetual 


FAITH  AND  BELIEF.  15 

faith  of  man  in  man.  We  walk  .by  faith  all  day 
long.  True,  there  is  deception,  knavery,  cheat- 
ing ;  but  society  would  stand  still  to-morrow  if 
there  were  not  a  hundred  times  as  much  truth  as 
falsehood  in  the  transactions  of  common  life. 
When  we  trust  our  brother,  whom  we  have  seen, 
we  are  learning  to  trust  God,  whom  we  have  not 
seen.  Our  faith  in  man  is  reall}^  faith  in  the  great 
laws  of  human  nature :  it  is  faith  that  humanity 
is  essentially  good,  not  evil,  made  by  God  and  a 
manifestation  of  him. 

The  difference  between  faith  and  belief  is  ob- 
vious, and  the  distinction  very  important.  Behef 
is  purely  an  intellectual  act,  the  result  of  argu- 
ment and  evidence.  Where  the  evidence  is  before 
us,  behef  is  involuntary.  The  object  of  behef  is 
a  proposition,  and  there  are  no  degrees  about  it. 
We  either  believe  the  proposition  or  we  do  not. 
If  we  hesitate  about  it,  and  are  not  quite  ready 
to  assent  to  it,  then  we  do  not  yet  believe  it.  And 
a  belief  does  not  necessarily  make  a  man  any 
better.  The  devils  beheve  and  tremble.  You 
find  good  men  and  bad  men  beheving  all  sorts  of 
creeds.  Some  men  are  uninfluenced  by  the  noblest 
creeds,  though  they  assent  to  them ;  some  are 
uninjured  by  the  lowest  and  basest. 


16  FAITH  AND  BELIEF, 

In  all  these  respects,  how  different  is  faith ! 
This  involves  an  intellectual  element  indeed,  for 
we  trust  in  some  power  or  person  whom  we  know. 
He  that  cometh  to  God  or  to  man  must  believe 
that  they  are.  But  faith  has  also  a  moral  element, 
for  we  trust  in  good,  not  in  evil.  Hope  is  also 
involved  in  it.  We  have  faith  in  something  bet- 
ter than  we  yet  see.  Love  is  in  it,  for  we  do  not 
give  our  faith  except  where  we  also  give  some- 
thing of  our  affection.  And,  moreover,  faith  is 
an  act.  We  give  ourselves  in  trust,  we  lean,  we 
confide,  we  repose  on  the  good  which  we  know 
and  to  which  we  look  up.  And  this  faith,  like  all 
other  acts,  increases  and  strengthens  by  habit. 
We  can  have  a  little  faith,  and  we  can  acquire 
more.  And  this  trust  in  something  higher,  better, 
nobler,  wiser,  always  makes  us  better  ourselves. 
B}^  looking  up,  we  rise.  And  thus  we  realize  the 
truth  of  those  lines  of  Daniel  which  Coleridge 
was  so  fond  of  quoting :  — 

"Unless  above  himself  he  can 
Erect  himself,  how  poor  a  thing  is  man ! " 

Individual  man  is  weak,  ignorant,  liable  to  de- 
ceive and  be  deceived.  But  the  human  nature  of 
which  he  partakes  is  higher  than  he,  —  better  than 
any  individual.  —  for  it  is  that  common  human 


FAITH  AND  BELIEF.  17 

nature  which  contains  the  law  of  progress,  and 
the  power  of  an  endless  development  upward  and 
onward.  Our  faith  in  man  is  therefore  still  the 
same.  It  is  looking  up  to  something  higher.  It 
is  trust  in  man  not  only  as  he  is,  but  as  he  is 
made  and  meant  to  be.  It  is  the  substance  of 
things  hoped  for,  the  evidence  of  things  not  seen. 

But  the  most  wonderful  fact  of  human  nature 
remains  to  be  stated.  It  is  man's  religious  nature 
and  his  religious  faith. 

Wherever  man  exists,  he  believes  in  God.  His 
behef  may  be  of  a  low  and  rudimentary  kind,  but 
it  is  there.  A  creature  of  time  and  sense,  sur- 
rounded with  the  engrossing  interests  of  this  life, 
this  life  never  satisfies  him.  He  looks  out  of  the 
seen  into  the  unseen,  looks  up  out  of  the  sunlight 
of  this  sensible  world  into  the  mystery  of  the  all- 
surrounding  world  outside  of  space  and  time. 

"Placed  on  this  isthmus  of  a  middle  state, 
A  being  darkly  wise  and  rudely  great ; 
Chaos  of  thought  and  passion  all  confused ; 
Still  by  himself  abused,  or  disabused; 
Created  half  to  rise  and  half  to  fall, 
Great  Lord  of  all  things,  yet  a  prey  to  all ; 
Sole  judge  of  truth,  in  endless  error  hurled, 
The  glory,  jest,  and  riddle  of  the  world." 


18  FAITH  AND'  BELIEF. 

Yes,  man  is  all  that,  but  something  more. 
Some  convictions,  some  ideas,  deep  rooted  in  his 
inmost  nature,  hold  him  fast  to  the  infinite  and 
eternal.  He  looks  back  through  the  long  geologic 
ages,  but  the}^  cannot  content  his  reason  :  he  finds 
an  eternity  behind  them  all.  He  looks  through 
the  immensities  of  the  universe  to  the  faint  star- 
clusters  at  frightful  distances  in  the  enormous 
space  which  surrounds  our  little  globe,  and  his 
reason  commands  him  to  beheve  in  an  infinite 
space  beyond.  He  looks  up,  in  imagination, 
through  a  long  vista  of  intelligences  higher  than 
man,  angels  and  archangels,  cherubim  and  sera- 
phim. Analogy  teaches  him  to  believe  that  higher 
than  thought  can  chmb,  or  the  fancy  conceive, 
or  the  understanding  comprehend,  there  must  be 
series  above  series,  rank  above  rank  of  powers ; 
a  hierarchy  of  spiritual  beings  extending  without 
end  up  to  the  throne  of  God.  But  he  cannot  rest 
in  this  conception :  he  must  go  beyond,  and  gaze 
on  the  one  great  central  power  of  the  universe,  — 
above  all  height,  below  all  depth,  —  the  Almighty, 
the  Eternal,  the  One  above.  He  is  so  made  that 
he  can  never  stop  in  any  lower  worship,  but  passes 
up  through  all  mythologies  of  oldrehgion  to  the 
First  Cause,  the  perfect  Being. 


FAITH  AN'D  BELIEF.  19 

This  is  the  natural  faith  of  man,  not  of  one  sect 
or  creed  ;  and  the  primal  faith,  which  Jesus  came 
to  restore  and  to  exalt.  Abraham  saw  his  day, 
because  Abraham  beheved  essentially  in  the  truth 
of  Jesus.  Something  of  his  day  was  also  seen  by 
Socrates,  by  Zoroaster,  by  Confucius,  by  Buddha, 
for  they  also  Ufted  their  race  to  a  higher  faith  in 
some  unspoken  majesty  of  truth  and  goodness ; 
some  radiance  seen,  though  but  in  a  glass  darkly, 
of  the  holy  spirit  of  truth.  This  faith,  at  least, 
they  all  had  in  an  unseen  Power,  higher  than 
any  thing  seen,  who  would  help  those  who  came  to 
Hhn. 

I  am  a  transcendentalist.  I  do  not  believe  that 
man's  senses  tell  him  all  he  knows.  Man  is  more 
certain  of  those  truths  which  come  to  him  through 
his  reason  than  of  those  which  come  through  his 
senses.  "All  his  knowledge,"  according  to  the 
statement  of  Immanuel  Kant,  "  all  his  knowledge 
begins  ivith  sensible  experience,  but  all  does  not 
come  from  experience."  He  knows  the  ideal 
reahties  received  through  reason  better  than  he 
knows  those  transmitted  through  sense.  He 
knows  cause  and  effect,  phenomenon  and  sub- 
stance, right  and  wrong,  the  infinite  and  the  eter- 
nal, his  own  identity,  his  power  of  free  choice. 


20  FAITH  AND  BELIEF. 

These  ideas  are  divinely  created  within  him,  di- 
vinely rooted  in  the  very  texture  of  his  reason. 
By  the  unalterable  and  majestic  laws  of  nature, 
which  pervade  the  world,  unchanging  and  per- 
sistent, God  has  bound  the  outward  universe  to 
himself,  and  estabhshed  all  its  variety  into  one 
vast  order.  And  by  the  ideas,  equally  fixed  and 
unchanging,  in  the  soul  of  man,  he  holds  fast 
to  himself  every  created  intelligence  in  a  similar 
unity,  and  is  the  centre  of  the  visible  and  invisible 
universe. 

To  this  statement,  however,  I  hear  this  reply : 
"  This  may  be  all  true,  as  far  as  it  goes.  This  is 
pure  theism,  and  is  no  doubt  a  vast  step  upward 
from  sheer  unbehef.  But  it  is  not  Christian  faith. 
That  is  more  than  a  mere  instinct  of  trust  in 
God :  it  is  trust  in  him,  because  of  what  he  has 
done  for  us  through  his  Son.  It  is  trust  in  God's 
grace,  mediated  through  the  sacrifice  of  Christ." 

I  gladly  admit  and  proclaim  that  Christ  has 
lifted  the  world  to  a  higher  faith  than  it  had  be- 
fore, or  has  now  outside  of  Christianity.  But  is 
it  a  different  faith  ?  or  is  it  not  the  same,  deepened, 
purified,  and  elevated  ?  When  Paul  spoke  to  the 
Greeks  at  Athens,  he  did  not  tell  them  he  had 
brought  them  another  God  or  a  new  rehgion ;  but 


FAITH  AND  BELIEF,  21 

that  he  had  come  to  make  clear  to  them  the  being 
whom  they  already  worshipped.  ' '  Whom  ye  igno- 
rantly  worship,  him  declare  I  unto  you."  If  Paul 
beheved  that  the  Greeks  were  ignorantlj^  wor- 
shipping the  true  God,  why  should  we  deny  that 
the  Chinese  and  Hindoos,  the  ancient  Persians 
and  Egj-ptians,  the  negroes  of  Africa  and  the  In- 
dians of  North  America,  have  also  been  ignorantly 
worshipping  the  true  God?  Have  not  they  also, 
in  all  their  different  idolatries  and  superstitions, 
been  feeUng  after  God,  if  haply  they  might  find 
him?  When  the  Indian  mother,  whose  infant 
had  fallen  into  the  river,  stretched  out  her  arms 
and  cried,  "  O  Thou  Great  Everywhere  !  save  my 
child !  "  was  she  not  crying  out  to  the  living  God, 
as  David  was  when  he  fasted  and  prayed  for  his 
child,  as  any  Christian  mother  is  who  calls  on  God 
to-day? 

To  see  what  is  the  essential  element  in  Chris- 
tian faith,  let  us  analyze  it,  as  we  find  it  developed 
in  Christian  experience.  For  this  purpose  we  will 
select  some  of  the  most  perfect  specimens,  the 
highest  t^Tpes  in  the  histoiy  of  our  religion. 

In  the  fourth  century  of  our  era,  there  lived  a 
man  whose  infiuence  on  human  thought  has  been 
so  vast,  so  continued,  so  unbroken,  that  it  fills  us 


22  FAITH  AND  BELIEF. 

with  astonishment  at  the  power  sometimes  dele- 
gated to  a  single  man.  The  theology  of  Europe 
has  been  moulded  during  fourteen  centuries  by 
this  master-mind.     He  was  one  of  those 

"  Fiery  souls,  which,  working  out  their  way, 
Fretted  the  puny  body  to  decay, 
And  o'er-informed  their  tenement  of  clay." 

There  is  not  a  little  Baptist  church  to-day  in 
Kansas,  not  a  Methodist  church  in  Florida,  not  a 
Scotch  farmer  or  English  statesman,  but  is  influ- 
enced by  that  African  bishop.  Not  a  Roman 
Cathohc  missionary  in  Japan  and  Brazil  but  is 
guided  b}^  the  dead  hand  of  Aurelius  Augustine. 
His  theology  we  know,  and  we  reject  it.  But 
what  was  ]i\^  faith  ?  Read  his  "  Confessions,"  and 
see.  In  that  book,  he  has  unlocked  his  heart. 
There  is  the  deepest,  sweetest  essence  of  his  re- 
ligion. And,  changing  possibly  a  few  words  or 
phrases,  there  is  not  a  sentence,  not  a  line  of  that 
most  devout  of  all  appeals  to  God,  but  could  be 
uttered  as  the  pra3^er  of  a  Unitarian  Christian, 
and  meet  the  deepest  wants  of  a  Buddhist  and 
Lama  in  the  mountains  of  Thibet.  It  is  a  cry 
of  the  child  to  his  father  and  mother ;  a  simple 
utterance  of  perfect  trust  in  an  infinite  love  ;  it  is 
human  love  casting  itself  on  the  infinite  tender- 


FAITH  AND  BELIEF.  23 

ness,  with  perfect  confidence  that  he  hears  and 
that  he  pities. 

And  now  come  down  twelve  centuries  later. 
The  Roman  Catholics  regard  Augustine  as  the 
Father  of  their  theology.  Let  us  take  the  foun- 
der of  Protestantism,  Martin  Luther.  The  battle- 
cry  by  which  this  hero  broke  the  sleep  of  ages  was 
the  echo  of  PauFs  words,  "We  are  justified  by 
faith."  What  led  Luther  to  his  great  work?  His 
own  profound  experience.  A  poor  monk  in  an 
Augustinian  monastery,  he  tried  to  save  his  soul 
by  prayer  and  fasting,  penance  and  sacrament. 
But  all  in  vain  :  these  monkish  practices  only  made 
him  feel  more  heavily  the  burden  of  his  sins.  At 
last,  by  the  mediation  of  a  brother  monk,  Luther 
was  led  to  go  to  God  himself,  and  find  a  Saviour 
in  him.  God,  in  Christ,  reconciled  Luther  to 
himself.  Henceforth  all  the  ceremonies  and  sacra- 
ments of  the  church,  all  acts  of  ascetic  denial,  all 
hope  of  salvation  by  priestl}^  absolution  or  papal 
indulgence,  were  cast  aside.  Simple  faith  in  God, 
through  Christ,  had  created  a  joy  in  Luther's 
heart,  a  sense  of  heavenly  peace  and  hope,  that 
was  lilce  a  new  moral  force  sent  into  the  world. 
It  shook  the  seat  of  the  papacy  in  Rome  ;  it  pen- 
etrated the  emperor's   palace  and   the   peasant's 


24  FAITH  AND  BELIEF. 

hut.  Pardon  freely  bestowed,  unbought  grace 
and  goodness, — this  was  the  living  experience 
which  made  a  new  world  and  a  new  civilization 
in  Europe.  Compare  Luther^s  faith  with  that  of 
Augustine,  and  you  will  find  them  essentially  the 
same.  Their  views  of  church  and  of  life  were  a 
thousand  miles  apart ;  their  faith  was  the  same 
simple  trust  in  the  divine  love. 

One  more  example  from  later  times.  During 
the  last  century  there  arose  in  England  a  relig- 
ious movement,  which,  to  my  mind,  combines  in 
itself  more  depth  and  breadth,  more  freedom  and 
more  elevation  than  any  other  since  that  of 
Luther.  And  the  root  of  this  was  another  return 
to  the  same  simple  element  of  childlike  trust  in 
God.  When  John  Wesley  was  crossing  the  At- 
lantic on  his  way  to  Georgia,  to  become  a  mis- 
sionary to  the  heathen,  he  was  what  we  now  call 
a  Rituahst,  or  Puseyite,  in  religion.  The  method 
of  salvation  to  him  was  to  fast  and  pray,  to  re- 
nounce the  world,  to  save  his  soul  by  fidelity  to 
all  the  minutest  requisitions  of  the  church,  by 
daily  communion,  hours  of  prayer,  and  the  lil^e. 
But  on  this  voyage  they  encountered  a  fearful 
gale  ;  and  in  the  confusion  and  terror  of  the  storm, 
when  the   awful  tempest  laid  the  vessel  on  its 


FAITH  AND  BELIEF.  25 

beam,  and  they  seemed  about  to  perish,  some 
Moravians  on  board  were  calmly  singing  hymns 
of  trust  to  God.  The  honest  Wesley,  looking 
into  his  own  heart,  found  no  such  tranquillity 
there,  but  a  secret,  unconquered  fear  of  death 
and  judgment.  After  the  gale  had  blown  out,  he 
asked  the  Moravians  why  they  felt  no  fear.  They 
replied,  "  We  trust  in  God."  "  But  your  women 
and  your  children,  they  also  were  so  calm,"  said 
Wesley.  "Our  women  and  children  are  not 
afraid  to  die  ;  they  also  trust  in  God."  Here  was 
a  mystery  to  Wesley.  He  had  believed  in  all  the 
orthodoxy  of  the  church ;  had  practised  all  the 
ceremonies  of  his  religion  more  than  others  ;  had 
been  accounted  a  man  of  the  most  eminent  piety. 
What  was  this  faith,  then,  that  he  needed?  This 
idea  haunted  him  during  his  sta^-  in  Georgia,  and 
gave  him  no  rest.  It  sent  him  back  to  England. 
There  he  took  no  counsel  with  bishops  or  doctors, 
or  those  called  leaders  of  the  church,  but  found 
his  poor  Moravian  friends  to  learn  their  secret. 
At  last,  after  many  struggles  and  prayers,  he 
learned  the  truth,  that 

"  A  man's  best  things  are  nearest  him, 
Lie  close  around  his  feet." 

The  living  faith,  which  he  had  missed  so  long  in 


26  FAITH  AND  BELIEF, 

his  arduous  struggle  for  salvation,  was  the  faith 
of  a  little  child,  who  knows  nothing  about  sin  or 
salvation,  but  trusts  without  a  doubt  in  a  Father's 
love.  It  was  because  it  was  so  simple  that  he  had 
missed  it  so  long.  He  had  looked  for  a  salvation 
strange,  mysterious,  and  difficult,  to  be  bought 
b}^  sacrifice  and  worship,  and  the  solemn  forms 
of  an  ancient  church.  But  it  was  simply  and 
only  to  forget  about  himself  and  his  salvation,  to 
leave  penance  and  prayers,  and  to  put  himself 
into  the  arms  of  the  heavenly  Father,  thinking  no 
more  about  himself  or  his  own  soul,  but  about 
saving  the  souls  of  others  in  the  strength  of  the 
Infinite  love.  Thus  Wesley  passed  through  ex- 
actly the  same  experience  as  that  of  Paul,  Augus- 
tine, and  Luther,  and  arrived  at  last  at  the  same 
essential  faith,  and  found  the  truth  of  Christ's 
great  saying,  that  to  be  converted  was  only  to  be- 
come again  as  a  little  child.  Then  was  revealed 
to  him  the  meaning  which  our  translation  misses, 
of  that  other  profound  saving  of  the  Master :  ' '  He 
who  would  save  his  soul  loses  it ;  but  he  who  is 
wilHng  to  lose  his  soul  for  the  sake  of  the  gospel 
love  and  work,  he  finds  it."  Not  when  we  think 
about  saving  our  soul  can  we  save  it ;  but  when 
we  think   about  God's  love   and  his   children's 


FAITH  AND  BELIEF.  27 

needs,  then  it  is  saved  for  us,  while  we  are  caring 
for  others.  In  that  hour,  Wesley  passed  up  out 
of  the  religion  of  ritualism  to  a  higher  plane.  In 
that  hour,  and  not  before,  was  Methodism  born. 
Then,  through  this  new  experience  of  Wesley, 
was  a  fresh  impulse  of  heavenly  love  poured  into 
human  hearts,  and  a  vast  movement  began  which 
has  brought  blessings  to  millions  on  both  sides  of 
the  Atlantic. 

Thus,  in  all  these  cases,  we  see  that  faith  is 
essentially  the  same  thing.  It  is  casting  all  our 
care  for  body  and  soul  on  Him  who  cares  for  us. 
It  is  trusting  in  God  as  a  faithful  Creator,  in 
Christ  as  a  dear  friend  and  helper,  who  teaches 
us  to  say,  "  Our  Father."  Many  theologies,  but 
one  faith.  There  may  be  a  hundred  beliefs,  as 
there  may  be  a  hundred  roads  to  London  or  New 
York.  But,  when  we  have  entered  the  city,  we  are 
all  in  the  same  place,  side  by  side.  There  is 
neither  Jew  nor  Greek,  neither  Trinitarian  nor 
Unitarian  there  ;  neither  Catholic  nor  Protestant, 
but  all  are  one  in  Christ  Jesus,  and  in  the  love  of 
the  great  Father. 

Faith  may  even  sometimes  appear  under  what 
seems  to  be  unbelief.  A  soldier,  dying  on  a  field 
of  battle  in  our  war  for  freedom  and  union,  was 


28  FAITH  AND  BELIEF. 

asked  by  a  chaplain,  who  tells  the  story,  to  trust 
in  the  atoning  blood  of  Christ,  and  ask  God  for 
pardon.  "No,  not  now,"  said  the  soldier:  "I 
did  not  do  it  when  I  was  strong  and  well :  I  will 
not  do  it  now  merely  to  please  God  and  to  pre- 
vent him  from  sending  me  to  hell.  That  would 
be  the  act  of  a  coward."  Though  the  chaplain 
did  not  see  it,  this  was  really  an  act  of  trust  in 
God.  The  soldier  preferred  rather  to  trust  him- 
self to  God  as  he  was  than  try  to  pacify  the 
Almighty  by  a  death-bed  confession.  And  that 
was  faith.  So  when  John  Stuart  Mill  wrote  his 
famous  sentence,  protesting  against  the  notion 
of  Mr.  Mansell  that  the  goodness  of  God  could  be 
essentially  different  from  ours,  and  declared  that 
"  if  he  must  go  to  hell  for  beheving  in  the  good- 
ness which  seemed  to  him  good,  then  to  hell  he 
would  go,"  he  also  was  really  expressing  faith  in 
God  as  a  faithful  Creator,  who,  having  made  the 
human  mind  to  believe  in  right  and  in  truth, 
would  not  demand  of  it  to  believe  differently. 
And  this  sa3dng  of  Mill's  is  also  in  essence  one 
with  the  doctrine  of  those  New  England  divines 
who  thought  no  man  truly  converted  till  he  was 
wilhng  to  be  damned  for  the  glory  of  God.  For 
John  Stuart  Mill  said  that  he  was  ready  to  be 


FAITH  AND  BELIEF.  29 

damned  for  the  cause  of  honesty  and  truth,  and 
that  is  for  the  glory  of  God,  so  far  as  any  thing 
we  do  can  glorify  him.  Being  honest,  being  true, 
standing  by  our  true  convictions,  that  glorifies 
God.  The  old  Arab  sheik.  Job,  said  the  same 
when  he  refused  to  confess  himself  a  sinner  until 
he  could  see  how  and  why  he  was  a  sinner,  and 
answered  the  pious  persuasions  of  his  friends  with 
this  immortal  utterance  :  "  Shall  I  speak  words  of 
wind  to  the  Almighty?  Can  I  please  him^  as  I 
would  please  a  man,  by  outward  submission  and 
empty  flattery?" 

The  same  thought  is  expressed  in  another  way 
in  one  of  the  poems  of  our  New  England  Robert 
Burns.  It  is  the  same  essential,  universal  faith, 
which,  beginning  low  down  in  the  heart  of  the 
savage  and  the  Pagan,  unfolds  into  higher  forms 
in  the  Christian,  but  is  alwaj^s  the  same  in  Cath- 
olic or  Protestant,  Methodist  or  Unitarian.  And 
so  we  find  it  expressed  in  the  tender  strain  of  our 
Quaker  poet,  who  says,  as  Jesus  said  in  the  gar- 
den, and  as  all  true  faith  responds  everywhere, 
"  Not  my  will,  but  thine,  be  done  :  "  — 

"  The  autumn-time  has  come 
On  woods  that  dream  of  bloom. 
And  over  purpling  vines 
The  low  sun  fainter  shines. 


30  FAITH  AND  BELIEF. 

"The  aster-flower  is  failing, 
The  hazel's  gold  is  paling  ; 
Yet  overhead,  more  near, 
The  eternal  stars  appear. 

"  And  present  gratitude 
Insures  the  future's  good  ; 
And  for  the  things  I  see 
I  trust  the  things  to  be, 

"  That,  in  the  paths  untrod 
And  the  long  days  of  God, 
My  feet  shall  still  be  led. 
My  heart  be  comforted. 

"  Others  shall  sing  the  song, 
Others  shall  right  the  wrong. 
Finish  what  I  begin, 
And  all  I  fail  of,  win. 

"  What  matter,  I  or  they  ? 
Mine,  or  another's  day. 
So  the  right  word  be  said. 
And  life  be  sweeter  made  ? 

**  Hail  to  the  coming  singers  ! 
Hail  to  the  brave  light-bringers  ! 
Forward  I  reach,  and  share 
All  that  they  sing,  or  dare. 

"  The  airs  of  heaven  blow  o'er  me, 
A  glory  shines  before  me, 
Of  what  mankind  shall  be, 
Pure,  generous,  brave,  and  free. 


FAITH  AND  BELIEF. 


31 


"  Ring,  bells,  in  unreared  steeples, 
The  joy  of  new-born  peoples  ! 
Sound,  trumpets,  far-off  blown. 
Your  triumph  is  my  own." 

This  is  the  very  breath  and  essence  of  that  faith 
which  trusts  the  great  God,  the  Divine  Friend, 
the  Infinite  Tenderness,  the  dear  Father  of  us  all ; 
above,  below,  around,  within ;  from  whom,  and 
through  whom,  and  to  whom  are  all  things. 


V       OF  THE         • 

(UNIVEESITY) 


n. 

CHRIST  AND   CHRISTIANITY. 

THE  two  views  on  this  subject  which  are  the 
most  significant,  influential,  and  interesting, 
stand  as  opposite  extremes.  First  comes  the 
grand  orthodoxy  of  the  Church,  which  declares 
Christianity  to  have  been  a  miraculous  interposi- 
tion of  the  Supreme  Being  for  the  rescue  of  the 
human  race  ;  declares  that  Christianity  is  the  only 
true  religion,  out  of  which  there  is  no  possible 
salvation ;  that  Christ  was  very  God  and  very 
Man,  —  Prophet,  Priest,  and  King.  Prophet,  as 
teaching  infallibly  supernatural  truth.  Priest,  as 
dying  to  make  an  atonement  to  God  for  the  sins 
of  the  human  race.  King,  as  God  himself,  second 
person  in  the  Trinity,  whose  right  it  is  to  demand 
absolute  obedience  from  all  his  creatures. 

This  view  stands  at  one  end  of  the  scale  of 
religious  belief.  We  will  call  it  Supernaturalism. 
At  the  other  end  of  the  scale  is  the  view  of  those 
who  deny  any  supernatural  character  to  Christ  or 
Christianity,  —  the  view  of  such  writers  as  Strauss 
3 


34  CHRIST  AND   CffEISTIANITY. 

in  Germany,  Renan  in  France,  Conway  in  Eng- 
land, Frothingham  in  America.  According  to 
them,  Christianity  was  a  natural  development  of 
humanity,  like  every  other  religion ;  better  in 
some  things  than  they,  —  good  and  useful  once, 
but  now  outgrown,  discredited,  and  passed  by. 
Instead  of  it  we  are  to  have  either  no  religion,  but 
instead  thereof  science,  art,  and  literature,  —  or 
else  a  larger  and  better  religion,  that  of  Human- 
ity.    We  will  call  this  view  Naturalism. 

Now,  when  we  find  two  such  opposite  and  ex- 
treme views,  each  advocated  by  earnest  and  in- 
telligent men,  honest  in  their  convictions,  and 
bent  on  converting  the  whole  world  to  their  own 
faith;   where,  probably,  does  the  truth  lie? 

The  old  answer  was,  "The  truth  lies  some- 
where between  these  extremes,  somewhere  in  the 
middle.  Believe  a  little  less  than  supernaturahsm, 
believe  a  little  more  than  naturalism,  and  you  will 
be  about  right."  But  half  views  are  feeble  views. 
At  each  extreme  there  is  an  idea,  a  principle,  and 
therefore  strong  conviction ;  in  the  middle  there 
is  apt  to  be  only  confusion  of  thought  and  weak- 
ness of  purpose.  A  better  philosophy  of  the 
human  mind  has  taughj  us  that  truth  is  not  in 
the  middle,  but  on  both  sides ;  that  one  extreme 


CHRIST  AND   CHRISTIANITY.  35 

embodies  one  truth,  and  the  other  embodies  its 
antagonistic  truth.  On  either  side  is  conviction  ; 
in  the  middle,  hesitation  and  lukewarmness. 
Goethe  long  ago  expressed  this  view:  ''You 
think  that  truth  is  in  the  mean  between  extremes  ; 
truth  is  not  there,  but  the  paradox."  What 
truth,  let  us  therefore  ask,  is  there  in  the  old 
supernaturalism,  and  what  truth  in  the  modern 
naturalism?  Finding  and  accepting  the  truths  on 
both  sides,  they  will  supply"  each  other's  defects, 
correct  each  other's  errors,  sift  out  non-essentials, 
and  leave  the  essentials.  This  is  the  method  of 
modern  science, — to  find  all  the  truth  there  is, 
sure  that  it  will  all  be  found  at  last  to  be  in  har- 
mony with  itself. 

What  is  the  truth  in  supernaturalism  ? 

It  is  that  Christianity  is  not  only  deeper,  higher, 
broader,  better  than  any  other  religion,  but  essen- 
tially different  from  every  other,  in  this :  that  its 
truth  is  so  absolute  and  so  universal  as  to  be  fitted 
to  become  the  religion  of  mankind.  It  is  capable 
of  doing  all  the  work  which  can  be  asked  of  a 
reUgion ;  that  is,  to  teach  ever  essential  truth,  to 
give  to  man  peace  with  God,  and  to  purify  him 
from  evil.  To  prove  Christianit}^  to  be  a  super- 
natural religion  is  not  necessary ;  neither  is  this 


36  CHRIST  AND   CHRISTIANITY. 

an  adequate  distinction.  For  God,  who  is  above 
nature,  is  always  descending  into  nature,  so  that 
the  supernatural  is  in  all  things.  God,  as  Paul 
declares,  "is  above  all,  and  through  all,  and  in 
you  all."  To  say  that  Christianity  is  super- 
natural is  to  say,  not  too  much,  but  too  little. 
Nor  is  it  enough  to  say,  ' '  Christianity  is  the 
exclusively  true  religion."  We  must  go  further, 
and  maintain  that  it  is  the  inclusively  true  religion. 
That  which  excludes  and  shuts  out  is  not  so  great 
as  that  which  takes  in  and  receives.  So  Christi- 
anity has  received  into  itself  all  the  good  of  many 
sj'stems,  — the  philosophy  and  art  of  Greece,  the 
laws  of  Rome,  the  mysticism  of  India,  the  mono- 
theism of  the  Jews,  the  triad  of  Eg}^t,  the  war 
between  good  and  evil  taught  by  Zoroaster,  the 
reverence  for  ancestors  and  the  conservatism  of 
China,  the  Scandinavian  faith  in  liberty  and 
progress.  All  the  prophets  who  have  been  since 
the  world  began,  and  all  the  civilizations  of  the 
past,  have,  like  the  wise  men  of  the  East,  brought 
their  gifts  to  tjie  infant  Messiah.  There  is  in  this 
wonderful  religion  the  power  of  assimilating  to 
itself  all  that  is  true  and  good  everj^where.  It  is 
like  the  sea,  "into  which  all  rivers  run,  and  yet 
it  is  not  full." 


CHRIST  AND   CHRISTIANITY,  37 

The  onl}'  progressive  religion  in  the  world  to- 
day is  Christianity.  All  others  are  decayed, 
arrested,  or  retrograde.  But  Chris tianit}^  is  capa- 
ble of  self-development.  It  unfolds  itself  into 
new  forms,  puts  forth  new  branches,  and  makes 
every  day  a  new  heavens  and  a  new  earth.  In 
ages  of  universal  war,  it  unfolded  into  monastic 
institutions, — islands  of  peace  in  the  midst  of 
the  stormy  ocean ;  oases  of  knowledge  in  the 
desert  of  ignorance.  When  all  society  seemed 
falling  apart  amid  the  deluge  of  barbarism,  it 
created  the  Papacy,  as  a  central  force  to  hold 
Christendom  together.  When  this  force  became 
excessive  and  tyrannical,  it  suddenly  produced 
the  Protestant  Reformation,  which  saved  personal 
liberty  in  Europe.  And  when  this  outbreak  of 
fiery  lava  had  become  too  rigid,  it  again  burst 
forth  in  such  fountains  of  thought  as  Puritanism, 
Presbyterianism,  Quakerism,  Methodism,  and  the 
multiform  varieties  of  modern  opinion. 

I  am  told  that  Christianity  stands  in  the  way  of 
progress  ;  that  it  is  an  incubus  on  human  thought. 
Explain  then,  if  3'ou  can,  the  manifest  fact  that 
the  progress  of  humanity  in  science,  art,  htera- 
ture,  is  co-extensive  with  Christendom.  Who 
goes  to-day  to  study  in  Mohammedan  universities  ? 


38  CHRIST  AND   CHRISTIANITY. 

What  astronomical  discoveries  are  made  in  the 
observatories  of  China?  Was  it  a  Hindu  who 
invented  the  steam  engine,  the  locomotive,  the 
photograph,  the  electric  telegraph?  Who  are  the 
great  painters  and  sculptors  of  Turkey,  Russia, 
Japan?  Mention,  if  3^ou  please,  the  poets,  his- 
torians, mathematicians,  orators,  novehsts,  phi- 
losophers among  the  Buddhists.  In  Christendom 
alone  is  the  human  race  in  progress,  and  it  is 
the  only  religion  which  is  itself  progressive.  We 
have  a  right  to  claim  that  it  will  become  more 
and  more  the  light  of  the  world. 

The  principle  of  this  wonderful  vitahty  is  to  be 
found  in  Christ  himself.  Christianity  is  not  an 
abstract  creed,  a  system  of  thought ;  it  is  not  a 
philosophical  system,  — it  is  the  personal  influence 
of  a  great  soul.  Christendom  may  say,  as  the 
Apostle  said,  '^  The  life  I  now  live,  I  live  by  faith 
in  the  Son  of  God."  One  method  by  which  the 
Creator  causes  the  progress  of  humanity  is  by 
sending  new  impulses  into  the  world  through  great 
men.  Every  civilization  has  been  largelj^  made 
what  it  is  by  the  influence  of  great  souls.  Greece 
became  Greece  by  means  of  Aristides  and  Milti- 
ades,  Socrates  and  Plato  ;  Aristotle,  Homer,  ^s- 
chylus,  Pindar,  Thucydides,  Phidias.     Take  the 


CHRIST  AND   CHRISTIANITY.  39 

great  men  out  of  European  history,  —  its  goodly 
company  of  heroes  and  saints,  its  noble  army  of 
prophets,  poets,  and  statesmen,  —  and  it  would 
collapse  to  the  dead  level  of  Africa.  What  would 
England  be  without  its  Shakespeare  and  Spenser ; 
its  Locke,  Newton,  Milton  ;  its  Alfred,  and  Crom- 
well, and  Hampden  ?  What  would  America  be  if 
we  had  never  had  the  Pilgrim  Fathers,  nor  Samuel 
Adams,  nor  Washington,  nor  Franklin? 

These  are  the  Hving  lights, 
That  from  our  bold  green  heights 

Shall  shine  afar, 
Till  those  who  name  the  name 
Of  freedom,  to  the  flame 
Come,  as  the  Magi  came 

To  Bethlehem's  star. 

The  great  souls  of  history  almost  constitute 
history.  But  one  towers  above  them  all,  —  so 
that,  as  Horace  said  of  Zeus,  "There  is  nothing 
like  him,  nothing  next  to  him."  When  we  think 
of  China,  we  name  Confucius.  Zoroaster  shines 
through  the  darkness  of  three  thousand  years 
from  ancient  Bactria.  The  mild  Buddha  has 
spread  his  benign  influence  over  the  whole  of 
Eastern  Asia  during  twenty-five  centuries.  The 
civilizations  of  which  these  were  the  inspiratiou 


40  CHRIST  AND   CHRISTIANITY. 

are  fading  away ;  but  wherever  the  word  of  Jesus 
goes  to-day,  new  life  flows  from  it  into  the  soul. 
Liberty  of  speech  and  thought  grows  out  of  it ; 
popular  education  attends  it ;  a  government  of 
laws,  not  force,  has  been  created  by  it.  It  bal- 
ances order  against  freedom  ;  it  combines  conser- 
vatism and  reform ;  it  brings  consolation  to  the 
bereaved,  comfort  to  the  sorrowing,  and  help  to 
the  forlorn.  And  all  this  is  simply  an  unfolding 
of  the  life  of  Christ  himself. 

I  have  seen  on  the  outskirts  of  our  land  a  town 
spring  up,  like  Jacob's  gourd,  almost  in  a  night. 
I  have  been  in  such  places  where  there  might  be  a 
population  of  perhaps  one  or  two  thousand  people, 
many  of  them  outlaws  and  desperadoes,  all  of  them 
unrestrained  b}^  the  civilities  of  life.  There  were 
no  laws  there  but  such  as  the  population  chose  to 
fancy ;  no  churches,  no  schools,  no  newspapers  ; 
but  bar-rooms  and  gambhng-houses,  fighting  and 
profanity,  and  the  mastery  of  the  red-handed 
murderer.  Into  such  a  place  as  I  have  described, 
there  comes  some  poor  Methodist  or  Baptist 
preacher,  all  his  worldly  goods  in  his  saddle-bags. 
He  preaches  where  he  can,  — in  a  bar-room  or  a 
tavern,  or  perhaps  in  the  street.  He  goes  in  the 
strength  of  God  among  these  moral  maniacs,  and 


CHRIST  AND   CHRISTIANITY.  41 

appeals  to  motives  latent  in  their  breasts  and  un- 
known to  themselves.  But  conscience  is  roused  ; 
the  sense  of  an  awe  and  mystery  higher  than  this 
world  enters  their  souls.  They  awaken  as  from  a 
horrid  dream ;  they  come  to  themselves,  change 
their  lives,  and  find  a  strange  peace  descending 
into  their  hearts.  Our  philosophers  who  write  in 
their  quiet  studies  in  New  York  or  Boston  may 
believe  that  Christianity  is  outgrown,  and  that  the 
splendid  figure  of  Jesus  has  passed  out  of  our 
philosophy.  But  while  thousands  of  humble 
Christian  preachers  are  thus,  by  the  power  of  the 
divine  word  and  life,  laying  the  foundation  of 
order  in  the  land,  I  think  that  Christ  is  as  near 
and  as  real  to  us  to-day  as  he  was  to  the  Apostle 
Paul  or  the  Apostle  John. 

I  believe,  with  Augustine,  with  Luther,  and 
with  Fenelon,  with  Wesley  and  Swedenborg,  that 
Christianit}'  is  the  life  of  Jesus  himself,  prolonged 
and  unfolded  on  the  earth.  We  are  told  by  mod- 
ern critics  that  we  cannot  know  much  about  the 
historic  Christ,  —  there  are  so  many  contradictions 
and  difficulties  in  the  gospel  narrative,  and  no 
harmonious  whole.  So  speaks  the  lower  criticism, 
analytic,  destructive,  negative.  But  the  higher 
criticism,  sympathetic,  synthetic,  positive,  crea- 


42  CHRIST  AND   CHRISTIANITY. 

tive,  ever  brings  the  historic  Christ  more  near  to 
our  understandings,  no  less  than  to  our  hearts. 
As  the  world  obeys  him  more  faithfully,  it  learns 
to  know  him  more  truly.  When  he  went  up  to 
God,  he  did  not  go  away  from  man.  He  is  still 
the  great  power  in  human  history,  the  great  motor 
in  human  progress.  He  is  still  "  the  Word  made 
flesh,  dwelling  among  us." 

And  who  was  Christ?  I  do  not  accept  the 
scholastic  theology  of  the  Church,  the  definitions 
of  Aquinas,  the  phrases  invented  by  Tertullian, 
because  I  think  these  formulas  hide  his  real  div- 
init}^  I  believe  him  more  divine  than  the  Church 
has  stated  him  to  be,  not  less.  I  see  in  him  more 
of  God,  not  less,  than  I  can  find  in  this  technical 
theology.  These  mediaeval  phrases  do  not  reveal 
Christ ;  they  conceal  him.  I  lose,  when  I  listen 
to  them,  my  all-loving  Father  and  my  most 
tender  of  brothers.  My  mind  is  confused  and 
darkened,  not  enlightened. 

Leaving,  then,  all  theological  terms,  and  en- 
deavoring to  find  the  secret  of  this  wonderful 
virtue,  which  has  gone  out  of  Jesus  into  the  world, 
we  ask  what  Jesus  claimed  to  be,  and  what  the 
New  Testament  teaches  concerning  him.  We  as- 
sume that  however  much  the  four  Gospels  may 


CHRIST  AND   CHRISTIANITY.  43 

differ  in  details,  in  spirit  and  substance  the}^  are 
agreed.  Admit  all  that  the  minute  critics  may 
claim,  there  is  no  doubt  that  these  four  honest  and 
simple  narratives  present  a  portrait  so  original 
that  they  could  not  have  invented  it ;  so  consistent 
with  itself  that  it  proves  a  real  person  behind  it ; 
and  so  superior  to  all  that  the  world  has  seen  that 
this  person  is  an  adequate  explanation  of  the 
origin  of  that  sublime  faith  which  we  call  Chris- 
tianity. 

First.  Then,  whatever  else  he  was,  he  is  de- 
scribed as  a  perfect  man,  "  made  in  all  points  like 
his  brethren,"  tempted  like  a  man,  suffering  like  a 
man,  calling  all  men  his  brother-men,  praying  to 
God  like  a  man,  and,  at  last,  djing  like  a  man. 
Instead  of  beginning  with  his  divinity,  as  is  the 
custom,  and  going  down,  we  will  begin  with  his 
humanity,  and  see  how  far  we  can  go  up. 

Secondl}^  He  was  by  birth  a  Jew,  —  a  patriot, 
loving  his  countr}',  his  people,  and  its  city,  rev- 
erencing Moses  and  the  prophets,  and  saying  that 
he  did  not  come  to  destroy  them.  But  jQt  he 
was  wholly  emancipated  from  Jewish  prejudices, 
bigotry,  and  narrowness ;  he  was  a  radical  in  his 
treatment  of  the  Jewish  Sabbath,  the  Jewish  tem- 
ple, ritual,  and  priesthood.    The  worship  he  taught 


44  CHRIST  AND    CHRISTIANITY. 

was  not  Jewish,  but  the  worship  of  the  Father  in 
spirit  and  in  truth.  The  honest  publican  he 
counted  nearer  to  God  than  the  pious  Pharisee. 
And,  in  his  description  of  the  great  judgment,  he 
declared  that  not  those  who  prophesied  in  his 
name,  but  those  who  did  acts  of  righteousness 
and  mercy,  should  enter  into  the  kingdom  of  his 
Father.  His  religion  was  not  Jewish,  but  human, 
and  the  title  he  loved  best  was  the  Son  of  man^  — 
the  man  of  men,  —  the  one  in  whom  humanity 
fully  appears. 

Thirdly.  He  calls  himself  "the  Way,  the 
Truth,  and  the  Life;"  he  sa^^s,  "  For  this  end 
was  I  born,  and  for  this  cause  came  I  into  the 
world,  —  to  bear  witness  to  the  truth."  He  bears 
witness  to  what  he  has  seen  of  the  Divine  laws, 
—  to  what  he  not  only  thinks  or  believes,  but 
knows.  We  can  therefore  rel}'  on  his  authorit}', 
for  it  is  the  authority  of  insight  and  knowledge. 
He  speaks  what  he  knows,  and  testifies  to  what  he 
has  seen.  He  saw,  with  the  inward  eye  of  inspi- 
ration, the  facts  and  laws  of  the  spiritual  world, 
as  we  see  with  the  outward  eye  the  facts  of  the 
ph^'sical  world.  He  could  no  more  be  mistaken 
about  the  one  than  we  can  be  about  the  other. 
There   are   some  things  we  all  know  infalUbly, 


CHRIST  AND   CnRISTIANITY.  45 

about  which  we  are  certain.  I  know  that  I  exist, 
that  you  exist,  that  I  am  here  to-night  speaking 
to  you.  Authority  accompanies  knowledge  alwaj^s. 
The  man  who  knoivs  any  thing  becomes  necessarily 
a  leader  in  his  department,  and  all  take  him  as  an 
authority.  There  is  no  hesitation  in  his  tone,  no 
theorizing  in  his  statements,  no  confusion  in  his 
speech,  no  cloud  on  his  thought.  And  just  so 
Jesus  speaks  of  spiritual  things.  When  he  sa3-s, 
"Blessed^ are  the  poor  in  spirit,  for  theirs  is  the 
kingdom  of  heaven,"  he  is  stating  a  law  of  God's 
universe.  When  he  sa3's,  "Not  a  sparrow  falls 
to  the  ground  without  3'our  Father,"  he  states 
another  law.  Because  the  world  recognizes  in 
him  this  perfect  insight,  this  clear  vision,  this 
infallible  intuition  of  truth,  it  accepts  him  as  its 
prophet,  and  sits  at  his  feet  as  the  great  teacher 
of  the  race. 

Fourthly.  He  came  to  bring  sinners  to  God, 
to  bring  pardon  for  sin,  to  make  those  who  were 
afar  off'  nigh,  and  to  fill  the  human  heart  with  a 
serene  and  blessed J^eace.  This  is  his  atoning  or 
priestly  work.  I  care  not  for  au}^  of  the  theories 
about  it, — I  think  them  inadequate.  I  do  not 
think,  as  the  orthodox  doctrine  taught  for  the 
first  thousand  years,  that  Christ  died  to  pa}^  a 


46  CHRIST  AND   CHRISTIANITY. 

ransom  due  to  the  devil ;  nor,  as  was  taught  for 
the  next  five  hundred  years,  that  he  died  to  pay  a 
debt  due  to  Grod ;  nor  that  he  was  a  sacrifice  in 
the  Jewish  sense  of  a  sacrifice.  I  believe  more 
than  all  this ;  in  an  atonement  larger,  deeper, 
more  universal,  more  in  accordance  with  all 
Christ's  teachings  and  the  infinite  love  of  God. 
I  believe  that  Jesus,  first  of  all  men,  clearly  saw, 
and  alone  among  men  has  fully  declared,  the  in- 
finite pardoning  love  of  God  to  the  simmer.  He 
indeed  teaches  that  God,  when  revealing  himself 
in  law,  makes  a  perpetual  distinction  between 
right  and  wrong,  good  and  evil ;  that  every 
man  must  reap  as  he  sows ;  be  rewarded  and 
punished  in  this  world,  and  in  all  worlds,  ac- 
cording to  his  deed ;  be  judged  by  his  works ; 
and,  according  to  his  practical  fidelit}^,  be  ruler 
over  five  or  ten  cities  ;  according  to  his  practical 
infidelity,  go  inta  outer  darkness.  This  eternal 
law  of  God,  Jesus  does  not  destroy,  but  fulfils,  — 
carries  out  to  its  ultimates.  But,  meantime,  he 
reveals  the  other  side  of  divinity,  showing  the 
infinite  tenderness  and  compassion  of  God,  which 
makes  no  difference  among  his  children,  except 
this :  that  he  cares  most  for  those  who  need  him 
most,  so  that  there  is  more  joy  in  heaven  over 


CHRIST  AND   CHEISTIANITY.  47 

one  sinner  that  repenteth  than  over  ninety  and 
nine  just  persons  who  need  no  repentance. 
Christ's  death  did  not  produce  this  love,  or  make 
it  possible  for  God  to  pardon  sinners ;  but  it 
revealed  it.  It  showed  that  this  love,  binding  the 
highest  to  the  lowest,  is  the  reconciling  power 
in  the  universe,  —  the  great  atonement  b}'  which 
evil  can  be  fully  overcome  by  good. 

While  law  divides  and  establishes  a  vast  order 
of  rank,  power,  position,  lov»e  unites  and  pene- 
trates all  this  majestic  hierarchy  with  a  divine 
attraction.  Law  unfolds  the  power  of  God,  and 
displays  his  glory  in  creation.  Love  holds  to- 
gether in  safety  this  infinite  universe,  and  makes 
it  all  one. 

This  is  the  gi*eat  atonement,  which  is  taught 
everj'where  in  the  doctrine  of  free  grace,  by  which 
thousands  and  tens  of  thousands  of  sinners  are 
brought  to  God.  And  this  was,  is,  and  will  be 
the  very  centre  of  Christian  revelation,  —  law 
made  at  one  with  love.  And  this  great  doctrine 
of  the  overcoming,  all-conquering,  omnipresent 
power  of  divine  love  to  redeem  the  lowest  and 
save  the  most  abandoned,  and  lift  the  most  for- 
lorn, —  this  is  nowhere  taught  as  in  the  New  Tes- 
tament, and  there  only  is  fully  reconciled  with  the 
equal  omnipresence  of  divine  law. 


48  CHRIST  AND   CHRISTIANITY. 

In  my  first  chapter,  I  spoke  of  a  soldier  who, 
about  to  die,  refused  to  say  that  he  repented,  or 
that  he  believed  the  atonement,  because  he  thought 
if  he  did,  it  might  be  merely  from  fear  of  future 
punishment.  Of  course,  I  believe  that  sincere  re- 
pentance is  alwa^^s  necessary  ;  and  that  whenever 
a  man  sees  that  he  is  going  wrong,  whether  on  the 
death-bed  or  at  any  other  time,  he  ought  to  repent. 
He  should  turn  from  wrong  to  right :  first  inwardly, 
in  his  soul ;  then  outwardly,  in  his  conduct.  But 
I  commended  the  soldier  for  this:  that  he  pre- 
ferred to  trust  himself  to  God  as  he  was,  rather 
than  to  profess  repentance  and  faith  when  he  was 
not  sure  that  he  did  repent  or  believe. 

And,  fifthly,  I  believe  Jesus  to  have  been  Son 
of  God,  and  Divine,  —  because  filled  full  of 
the  Divine  truth  and  love,  and  always  abiding 
therein.  He  alone,  of  the  sons  of  men,  was 
always  resting  on  the  Infinite  love.  He  has  sent 
the  same  spirit,  in  less  degree,  into  the  world,  and 
enabled  us  all  to  say,  "  Our  Father."  His  divinity 
did  not  consist  in  any  technical  or  metaphysical 
deity  of  person,  but  in  living  in  constant  com- 
munion with  God,  so  as  to  be  a  perpetual  mani- 
festation of  the  Divine  truth  and  love.  He  is  the 
unclouded  mirror  which  reflects  into  the  world  the 


CHRIST  AND   CHRISTIANITY.  49 

glory  and  beauty  of  the  Almighty.  Therefore, 
we  all,  beholding  as  in  a  glass  the  glory  of  God, 
are  changed  into  the  same  image  from  glory  to 
greater  glory.  Chrisfs  divinity  consists  in  being 
the  image  of  the  unseen  God,  —  of  God  manifest 
in  a  man.  God  is  manifest  in  Nature ;  he  is 
also  manifest  in  Providence,  in  history,  in  the 
intuitions  of  the  soul.  But  in  Jesus  God  speaks 
to  us  through  human  lips  and  a  human  life  ;  and 
so,  by  our  brother  man,  brings  us  to  himself. 

This,  very  briefly  and  imperfectl}^  stated,  is  the 
truth  I  have  been  able  to  see  in  the  supernatural 
view  of  Christ  and  Christianit}^,  —  dropping  the 
non-essentials  and  retaining  the  essentials. 

Turn  now  to  the  opposite  doctrine,  which  stands 
at  the  other  extreme  of  thought,  which  rejects  the 
whole  S3"stem  of  orthodoxy,  and  with  it  rejects 
also  Christianit}^,  and  loses  faith  in  the  sublime 
personality  of  Jesus. 

What  shall  we  say  of  this  ? 

It  will  not  do  to  say,  as  is  commonly  said,  that 
all  such  doubts  and  denials  proceed  from  an  evil 
heart  of  unbelief.  I  have  seen  and  known  numer- 
ous infidels  in  all  parts  of  the  land,  and  know  that 
among  them  are  many  of  the  most  upright  and 
conscientious  of  men,  whose  lives  would  be  a 
4 


50  CHRIST  AND   CERISTIANITY. 

credit  to  any  Christian  church.  What  causes 
such  men  as  these  to  become  aliens  to  Christ?  I 
think  that  their  rejection  of  Christianity  often 
comes  from  mistakes  of  the  Church  itself  in  mak- 
ing non-essentials  into  essentials,  and  constituting 
those  doctrines  a  part  of  Christianity  which  do 
not  really  belong  to  it.  For  example,  they  object 
to  supernaturalism,  but  to  what  kind?  It  is  to 
Christianit}',  when  considered  as  an  interruption 
of  the  order  of  things,  —  an  interference  by  the 
Almighty,  to  cure  the  evils  which  had  come  into 
the  world.  This  sort  of  supernaturalism  has 
been  taught  by  theology,  but  where  is  it  taught 
by  Christ  or  his  apostles  ?  With  them  Christian- 
ity is  no  such  temporary  expedient,  no  after- 
thought, but  was  in  the  beginning  with  God,  was 
before  Abraham,  was  foreordained  before  the 
foundation  of  the  world.  The  supernaturalism 
of  the  New  Testament  tells  us  of  that  Infinite 
Creator  who,  above  nature,  is  for  ever  pouring  his 
life  into  nature,  "  from  whom,  and  through  whom, 
and  to  whom  are  all  things."  Christ  and  Chris- 
tianity were  the  supplement  of  all  that  went  before, 
coming  in  the  fulness  of  time,  prepared  for  by 
all  past  histor}^,  announced  by  all  past  prophecy, 
and  taking  their  place  on  the  stage  of  being  in 


CHRIST  AND   CnRISTIANITY.  51 

accordance  with  universal  law.  And  with  this 
true  supernaturalism  true  naturalism  can  have  no 
quarrel. 

Again,  naturalism  objects  to  the  Miracles  of 
the  New  Testament ;  but  only  to  miracles  when 
considered  as  violations  of  the  laws  of  Nature,  or 
considered  as  evidences  of  truth.  But  these  defi- 
nitions are  the  explanations  of  theology,  not  of 
the  New  Testament.  The  miracles  of  Christ  are 
never  called  violations  of  law,  but  rather  wonder- 
ful actions  showing  wonderful  power.  The}^  are 
"single  examples,"  as  has  been  well  said,  "of 
laws  boundless  as  the  universe."  And,  so  far 
from  using  miracles  as  proofs  of  his  truth,  Jesus . 
rebukes  those  who  asked  for  such  evidence ;  say- 
ing, "A  wicked  generation  seeks  for  a  sign,  and 
no  sign  shall  be  given  it."  He  also  appears  to 
teach,  in  his  parable  of  the  rich  man  and  Lazarus, 
that  one  who  is  not  convinced  by  the  truth  without 
a  miracle,  cannot  be  convinced  by  a  miracle.  The 
rich  man,  pleading  for  his  brothers,  says:  "If 
one  went  from  the  dead  to  speak  to  them,  they 
would  repent."  To  this  Father  Abraham  is  made 
to  reply :  "  If  they  hear  not  Moses  and  the  proph- 
ets, neither  would  they  be  persuaded  though  one 
went  from  the  dead."     That  a  being  endowed  with 


52  CHRIST  AND   CHRISTIANITY. 

such  exceptional  power  as  Jesus  should  have  per- 
^ formed  wonderful  works,  naturalism  cannot  rea- 
sonably den}^.  But  naturalism  is  right  in  main- 
taining that  the  God  of  Nature  will  not  violate 
his  own  laws. 

And,  again,  naturalism  objects,  and  justly,  to 
any  conception  of  the  divinity  of  Christ  which 
makes  it  physical  instead  of  moral.  Christ  is  not 
divine  b}^  manifesting  the  omnipotence  and  omni- 
presence of  God  in  the  physical  universe,  for  this 
was  not  his  mission.  He  was  divine  in  revealing 
the  spiritual  laws  of  God,  and  becoming  a  media- 
tor of  the  divine  love  and  truth.  The  Moral  Law 
came  by  Moses  ;  phj^sical  laws  come  by  science  ; 
but  grace  and  truth  have  come  by  Jesus  Christ. 

A  shallow  naturalism  and  a  narrow  theology 
may  be  at  war ;  but  a  true  science  and  a  broad 
Christianity  lend  to  each  other  a  helping  hand. 
When  the  world  was  believed  to  be  in  the  centre 
of  the  universe,  and  all  the  stars  to  revolve 
around  it  every  da}'',  man,  with  his  weakness,  his 
ignorance,  his  feeble  aspiration  and  faith,  was 
also  made  the  central  object  in  creation.  But 
how  much  nobler  an  idea  we  now  have  of  the  First 
Cause,  who  rules  the  immensities  and  eternities 
revealed  by  modern  science !     How  theology  is 


CHRIST  AND   CHRISTIANITY.  53 

purified  and  elevated  by  every  new  access  of  truth  ! 
All  this  progress  of  the  human  mind  only  makes 
Christ  seem  greater,  and  Christianity  more  noble. 
A  higher  Christian  doctrine  is  to  come,  for  the 
Spirit  is  to  lead  the  world  on  from  truth  to  truth. 
A  broader,  more  inclusive  Christian  faith  is  to 
elevate  mankind.  We  are  only  now  at  the  thresh- 
old of  the  great  Christian  temple  which  is  to  be. 
Christ  is  to  be  lifted  up,  and  so  to  draw  all  men 
unto  him.  If  Christianity  shall  ever  die,  it  will 
only  die  as  Jesus  himself  died,  when  it  has  fin- 
ished the  work  given  it  to  do.  Only  "when  all 
things  are  subject  unto  him,  shall  the  Son  himself 
be  made  subject  to  him  who  did  put  all  things 
under  him,  that  God  may  be  all  in  all." 

What  God  has  joined  together  let  no  man  put 
asunder.  God  has  joined  together  reason  and  re- 
ligion, responsibility  and  freedom,  faith  and  works, 
scientific  progress  and  spiritual  growth,  the  love 
of  God  and  the  love  of  man.  Jesus,  who  is  both 
Son  of  God  and  Son  of  man,  is  the  natural  leader 
of  the  human  race.  On  the  loftiest  summit  which 
the  reason  can  climb,  we  still  find  him.  In  the 
lowest  depths  of  human  sorrow  and  sin,  this  great 
friend  is  still  by  our  side.  When  our  eyes  close 
to  all  earthly  sights,  this  divine  brother  is  near  us, 


54  CHRIST  AND   CHRISTIANITY. 

to  sustain  and  cheer  with  a  hope  full  of  immor- 
talit}^  As  the  world  advances  on  the  vast  high- 
way of  progress,  Christ  will  not  become  less 
human  or  less  divine,  but  more  so. 

Sometimes,  in  reading  the  New  Testament,  I 
find  the  proof  of  the  inspiration  of  the  writer  not 
only  in  the  grandeur,  but  also  in  the  subtlety  of 
his  thought.  One  instance  of  this  is  in  the  ad- 
vice of  the  Apostle  Paul  to  those  scrupulous  and 
somewhat  narrow  Christians  in  Corinth,  who 
would  not  buy  a  piece  of  meat  in  the  market 
until  they  had  made  sure  that  it  had  not  come 
from  the  altar  of  Aphrodite  or  Zeus,  where  it  had 
been  laid  as  an  offering.  These  punctihous  Chris- 
tians would  not  touch  the  meat  which  had  been 
once  put  upon  the  altar  of  an  idol.  The  liberal 
Christians  in  Corinth  ridiculed  them  for  this,  and 
laughed  at  all  such  narrowness.  Paul  said  :  "  Let 
not  him  that  eateth  despise  him  that  eateth  not ; 
and  let  not  him  that  eateth  not  judge  him  that 
eateth."  The  keenness  of  his  intuition  made  the 
apostle  select  the  precise  words  which  in  all  times 
express  the  feehngs  with  which  orthodox  Chris- 
tians and  liberal  Christians  are  apt  to  regard  each 
other.  Narrowness  judges  breadth  ;  breadth  de- 
spises narrowness.     The  man  who  considers  him- 


CHRIST  AND   CHRISTIANITY.  55 

self  an  advanced  thinker  looks  with  contempt  on 
what  seems  to  him  stupid  conservatism.  The 
servant  of  the  letter,  on  the  other  hand,  denounces 
as  an  infidel  and  a  heretic  whoever  walks  in  the 
freedom  of  the  spirit. 

Let  us  not  judge  each  other,  and  let  us  not  de- 
spise each  other,  but  open  our  hearts  to  all  the 
light  and  love  which  God  shall  send  to  us,  know- 
ing that  we  shall  all  stand  before  the  judgment- 
seat  of  the  eternal  truth  of  God.  When  there, 
we  shall  have  little  cause  to  be  proud,  whether  of 
our  orthodox  opinions  or  of  our  rational  Christi- 
anit^',  but  shall  be  gi'ateful  if  God  has  helped  us 
to  be  any  thing  or  to  do  any  thing  for  him. 


III. 

THE  BIBLE. 

WHAT  is  the  Bible,  and  Where  did  it  come 
from  ?  ' '  The  Bible  "  means  ' '  The  Book," 
and  it  is  "  The  Book  of  books."  No  other 
scriptures  of  man  compare  with  it  for  wide,  deep, 
and  ever-growing  influence.  It  is  the  highest 
work  of  its  class,  —  that  is,  of  the  sacred  writings 
of  mankind,  and  these  sacred  writings  are,  among 
all  other  writings,  the  most  important  and  influ- 
ential. 

Every  commanding  race,  every  vast  civilization, 
has  been  directed  and  controlled  by  its  sacred 
writings.  The  hundred  and  fifty  millions  of 
Hindoos  have  been  ruled,  during  twenty-five  cen- 
turies, by  their  Vedas  and  Puranas.  Chinese 
civilization  has  taken  its  stamp  from  ' '  The  Kings  " 
and  the  ''  Four  Books."  The  briUiant  career  of 
the  Persian  empire  was  inspired  throughout  by 
the  Zend-Avesta.  The  tribes  of  Arabia  were 
gathered,  moulded,  banded,  and  wielded  in  a 
resistless  tide  of  conquest,  by  the  Koran.     The 


58  THE  BIBLE. 

sacred  books  of  the  Buddhists  have  been  the 
leaven  of  civilization  among  a  third  part  of  the 
human  race  during  a  vast  period  of  time.  If  we 
judge  them  by  their  influence,  these  are  the  great 
books  of  the  human  race.  But,  for  various  rea- 
sons, the  Bible  stands  above  them  all.  The  others 
are  the  books  of  particular  races, — of  the  Hindoos 
only,  or  the  Mongols,  or  the  Persians,  or  the 
Chinese ;  but  the  Bible  has  a  constituency  com- 
posed of  all  the  races  of  the  world.  The  others 
belong  to  decaying,  arrested,  or  dead  civilizations  ; 
the  Bible,  to  the  advancing  and  all-conquering 
races,  who  stand  for  the  highest  civihzation  at- 
tained on  this  planet.  The  others  are  either 
narrow  or  shallow  in  some  directions :  the  Bible 
is  a  fountain  whose  waters  feed  intellect,  heart, 
life  ;  promoting  the  highest  worship  as  well  as  the 
largest  humanity.  This  supreme  value  of  the  Bi- 
ble has  been  recognized  b}^  thinkers  of  all  schools. 
Walter  Scott  expresses  the  orthodox  idea  in  the 
lines  which  he  puts  in  the  mouth  of  the  White 
Lady  of  Avenel :  — 

"Within  this  awful  volume  lies 
The  mystery  of  mysteries. 
Happiest  they  of  human  race 
To  whom  our  God  hath  granted  grace 


THE  BIBLE.  59 

To  read,  to  liear,  to  hope,  to  pray, 
To  lift  the  latch  and  force  the  way  ; 
But  better  had  he  ne'er  been  born 
Who  reads  to  doubt  or  reads  to  scorn." 

Another  writer,  who  is  not  usuall}^  supposed  to 
reverence  the  Bible  too  much,  —  Theodore  Parker, 
—  thus  speaks  of  it.  I  gladly  quote  his  words 
to  show  that  he  is  not  that  merely  destructive 
radical  he  is  often  believed  to  be:  "This  collec- 
tion of  books  has  taken  such  a  hold  on  the  world 
as  no  other.  The  literature  of  Greece,  which  goes 
up  like  incense  from  that  land  of  temples  and 
heroic  deeds,  has  not  half  the  influence  of  this 
book  from  a  nation  alike  despised  in  ancient  and 
modern  times.  It  is  read  of  a  Sabbath  in  all  the 
ten  thousand  pulpits  of  our  land.  In  all  the  tem- 
ples of  Christendom,  its  voice  is  lifted  up,  week  by 
week.  The  sun  never  sets  on  its  gleaming  page. 
It  goes  equally  to  the  cottage  of  the  plain  man 
and  the  palace  of  the  king.  It  is  woven  into  the 
literature  of  the  scholar,  and  colors  the  talk  of  the 
street.  ...  It  blesses  us  when  we  are  bom,  gives 
names  to  half  Christendom,  rejoices  with  us,  has 
sj'mpath}^  with  our  sorrowing,  tempers  our  grief 
to  finer  issues.  .  .  .  Now  for  such  effects  there 
must  be  an  adequate  cause.     That  nothing  comes 


60  THE  BIBLE. 

of  nothing  is  true  all  the  world  over.  It  is  no  light 
thing  to  hold,  with  an  electric  chain,  a  thousand 
hearts,  though  but  an  hour.  What  is  it,  then,  to 
hold  the  Christian  world,  and  that  for  centuries? 
.  .  .  Some  thousand  famous  writers  come  up  in 
this  century,  to  be  forgotten  in  the  next.  But 
the  silver  cord  of  the  Bible  is  not  loosed,  nor 
its  golden  bowl  broken,  as  tens  of  centuries  go 
by.  .  .  .  There  must  be  in  the  Bible  mind,  heart, 
soul,  wisdom,  and  religion.  Were  it  otherwise, 
how  could  millions  find  it  their  lawgiver,  friend, 
and  prophet?  Some  of  the  greatest  of  human 
institutions  seem  built  on  the  Bible  :  such  things 
will  not  stand  on  heaps  of  chaff,  but  on  moun- 
tains of  rock."  (Discourse  of  Religion,  pp. 
302-304.) 

If,  then,  we  ask,  "  What  is  the  Bible?"  the  an- 
swer is,  ''The  Word  of  God."  But  this  answer 
takes  two  shapes,  which  I  am  now  to  consider. 

One  answer  —  and  that  the  most  common  in  the 
Protestant  church  —  says  :  It  is  "  the  Word,"  by 
being  inspired  throughout  by  God,  in  every  book, 
every  page,  every  chapter,  every  verse,  every 
word.  It  is  infaUible  all  through.  Every  part  is 
consistent  with  every  other  part,  and  with  all 
truth.     If  it  contradicts  astronomy  or  geology,  so 


THE  BIBLE,  61 

much  the  worse  for  them.  If  it  contradicts  his- 
toric momiments  and  records,  then  they  are  false. 
If  it  seems  to  contradict  itself,  this  is  only  in 
appearance.  It  is  the  Word  of  God  throughout,  — 
from  Genesis  to  Revelation  ;  and  "  better  had  he 
ne'er  been  born,  who  reads  to  doubt"  a  word  of 
an}^  part  of  it,  from  Genesis  to  Revelation.  This 
is  the  theory  of  infallible  verbal  inspiration. 

The  other  answer  to  the  question,  "  How  is  the 
Bible  the  Word  of  God?"  is  that  it  is  filled  with 
the  Spirit  of  God.  As  we  read  the  Old  Testa- 
ment, we  everywhere  feel  the  presence  of  divine 
power  and  justice  rulftig  the  world.  The  world 
and  its  afiairs  are  all  guided  and  governed  by 
God,  who  will  reward  good  and  punish  evil.  It  is 
a  revelation  everj'where  of  Divine  law.  As  we 
read  the  New  Testament,  we  are  in  the  presence 
of  a  heavenly  Father  of  an  infinite  tenderness, 
who  pours  blessings  on  the  good  and  the  evil,  and 
desires  to  save  every  child.  The  Old  Testament 
is  inspired  by  the  sense  of  Divine  law,  the  New 
Testament  by  the  sense  of  Divine  love. 

But  its  unity,  its  sacredness,  its  power,  is  of 
the  spirit,  not  the  letter.  There  is  no  infalhbility 
about  its  geolog}^,  astronom}^  or  history ;  but  its 
spirit  is  everywhere  one.     This  spirit  is  developed 


62  THE  BIBLE. 

more  and  more  from  the  earliest  to  the  latest 
books.  The  Old  Testament  grows  more  spiritual 
in  the  Psalms  and  Prophets  than  in  Kings  and 
Chronicles.  The  New  Testament  comes  to  fulfil 
the  Old,  —  not  to  contradict  it,  but  to  complete  it. 
The  summit  is  reached  in  the  life  and  words  of 
Jesus,  which  are  full  of  the  highest  truth. 

In  order  to  discover  which  of  these  views  is  the 
true  one,  we  must  see  where  the  Bible  came  from. 
Our  Bible  is  the  Engiish  Bible.  But  the  English 
Bible  is  a  translation,  for  the  Bible  was  written 
originally  in  Hebrew  and  Greek.  Therefore,  if 
the  doctrine  of  verbal  inspfration  is  true,  not  only 
must  the  authors  have  been  miraculously  preserved 
from  error,  but  the  translators  also.  Our  present 
English  Bible  is  a  translation  (called  the  Author- 
ized Version) ,  made  by  fift}' -four  scholars  by  the 
command  of  James  the  First.  They  were  not 
left  free  to  translate  according  to  their  conscience 
and  knowledge,  but  were  ordered  to  follow  certain 
rules.  Thej^  were  not  allowed  to  make  a  new 
translation,  but  only  to  correct  an  older  one. 
They  took  the  liberty  of  translating  the  same 
Hebrew  or  Greek  word  sometimes  by  one  English 
word,  and  sometimes  by  another.  And  now  we 
ask  whether  they  were  infaUibly  inspired  always 


THE  BIBLE.  63 

to  choose  the  right  word  in  their  translation  ?  No 
one  pretends  that  they  were;  but,  if  not,  the 
whole  theory  of  infallible  verbal  inspiration  falls 
to  the  ground. 

Take,  for  example,  the  Greek  words,  ''krima" 
and  "  krisis,"  which  are  translated  in  our  Bible 
sometimes  "judgment,"  sometimes  "condemna- 
tion," and  sometimes  "  damnation."  Our  English 
Bible  makes  Paul  say  that  he  who  eats  the  Lord's 
Supper  unworthily  ' '  eats  and  drinks  damnation  to 
himself."  But  it  does  not  make  Jesus  say,  "  For 
damnation  I  have  come  into  the  world ; "  but, 
"  For  judgment  I  have  come  into  the  world ; "  and 
3^et  the  word  is  the  same.  Our  translation  does 
not  translate,  "This  is  the  damnation,  that  light 
has  come  into  the  world ; "  but,  "  This  is  the  con- 
demnation." Here,  too,  the  word  is  the  same. 
So  the  word  ' '  hades  "  is  translated  in  one  place 
"the  grave,"  and  in  other  places  "hell."  If, 
therefore,  we  are  to  consider  our  English  Bible 
verbally  inspired,  then  the  translators  must  have 
been  inspired  to  decide  whether  in  such  texts  it  is 
hell  that  is  spoken  of,  or  only  the  grave.  But,  as 
no  one  believes  this,  it  is  certain  that  our  English 
Bible,  at  any  rate,  cannot  be  verbally  inspired. 

How  is  it,  then,  with  the  Greek  or  Hebrew  Bi- 


64  THE  BIBLE. 

ble,  from  which  they  translate  it?  As  the  books 
of  the  New  Testament  were  written  in  the  first 
and  second  century,  and  as  printing  was  not  dis- 
covered till  the  middle  of  the  fifteenth  century,  it  is 
evident  that  these  books  were  copied  in  writing  by 
scribes  during  thirteen  or  fourteen  hundred  years. 
Were  these  copyists  all  infallibly  inspired,  so  as  to 
make  no  mistakes  ?  Certainly  not ;  for  then  the 
manuscripts  now  extant  would  not  differ  from 
each  other  as  they  do.  In  the  1,500  manuscripts 
of  the  whole  or  parts  of  the  New  Testament 
which  have  been  compared  together,  more  than  a 
hundred  thousand  various  readings  have  been 
found,  —  mostly  unimportant,  but  some  of  great 
consequence.  Now,  unless  some  one  is  infallibly 
inspired  to  distinguish  between  these  various  read- 
ings, we  cannot  have  a  verbally  inspired  Bible. 
If  you  open  your  New  Testament  at  1  John  v.  7, 
you  will  find  the  following  verse:  "There  are 
three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost,  and  these  three  are 
one."  This  passage  is  the  only  one  in  the  New 
Testament  in  which  the  doctrine  of  the  Trinity 
seems  to  be  plainly  taught.  And  this  passage  is 
wanting  in  all  the  Greek  manuscripts  except  two 
modem  ones  ;  in  all  the  ancient  versions  ;  even  in 


THE  BIBLE.  65 

the  copies  of  the  Vulgate,  before  the  tenth  cen- 
tury ;  in  all  the  Church  Fathers,  —  even  those 
who  were  discussing  the  Trinity,  and  who  quoted 
the  verses  before  it  and  after  it ;  and  is  now  uni- 
versally admitted  to  be  no  part  of  the  Epistle  of 
John.  Yet  it  stands  in  all  our  English  Bibles, 
and  is  read  and  quoted  as  if  it  were  a  part  of  the 
inspired  Word. 

But  let  us  suppose  that  somehow  we  have  cer- 
tainty possessed  ourselves  of  the  original  text  of 
the  inspired  writers :  there  is  still  another  ques- 
tion. Who  collected  the  books  of  the  Old  and 
New  Testament,  and  decided  that  these  were  the 
inspired  writers  ?  In  other  words,  who  fixed  the 
canon?  Who  was  infallibly  authorized  to  say 
that  these  particular  books,  and  no  others,  out  of 
all  Jewish  and  Christian  literature,  should  be  put 
together  in  the  Bible  ?  The  answer  is.  No  one. 
The  Bible  was  not  thus  formed.  It  came  together 
gradually,  on  the  principle  of  the  survival  of  the 
fittest.  Books  which  were  at  first  a  part  of  the 
Bible  dropped  out  of  it.  Others,  which  were 
rejected  by  many  at  first,  have  finally  become 
estabhshed  in  the  canon  as  a  part  of  the  sacred 
Scriptures. 

Not  long  ago,  in  the  convent  of  St.  Catherine 
5 


66  THE  BIBLE, 

on  Mount  Sinai,  a  Russian  scholar  discovered  an 
ancient  MS.  of  the  New  Testament,  which  proved 
to  be  the  oldest  known.  It  goes  back  to  the 
fourth  century,  and  one  way  by  which  its  age  is 
determined  is  that  it  contains,  among  the  other 
books,  the  Epistle  of  Barnabas,  which  ceased  to 
be  a  part  of  the  New  Testament  after  the  fourth 
century.  Barnabas  was  the  companion  of  Paul, 
and  is  called  a  prophet  in  the  New  Testament, 
and  is  said  to  be  a  good  man,  full  of  the  Holy 
Ghost  and  of  faith.  He  was  sent  to  Jerusalem 
with  Paul  to  attend  the  first  Christian  council. 
He  joined  the  church  at  the  very  first,  and  showed 
his  zeal  by  selling  his  land  and  giving  the  proceeds 
to  his>  needy  fellow  Christians.  He  introduced 
Paul  to  the  church,  went  with  him  on  his  mission- 
ary journeys,  and  is  called  an  apostle  in  the  New 
Testament.  Now,  an  epistle,  believed  to  have 
been  written  by  him,  was,  for  this  reason,  put 
among  the  Scriptures  of  the  New  Covenant,  and 
remained  in  them  two  or  three  hundred  years. 
Then  it  dropped  out,  —  and,  if  you  wish  to  know 
why,  read  it  and  you  will  see.  Not  because  of 
any  doubts  entertained  in  those  days  of  its  authen- 
ticity, for  it  was  repeatedly  quoted  by  Clement 
and  Origen  as  a  genuine  work  of  Barnabas.     But 


THE  BIBLE,  G7 

it  is  full  of  tasteless  allegories,  —  it  has  no  weight, 
no  substance,  —  and  evidently  it  was  left  out  of 
the  New  Testament  because  it  was  not  fit  to  stay 
in.  What  books  belong  to  the  New  Testament 
has  not  been  settled  even  now.  The  Roman 
CathoHc  church  puts  into  the  Bible  the  Old  Testa- 
ment Apocr3^ha,  which  most  Protestants  reject. 
Criticism  has  not  definitely  settled  in  regard  to 
two  or  three  of  the  books  of  the  New  Testament, 
whether  they  are  genuine.  How,  then,  can  we 
pretend  that  every  part  of  the  present  Bible  is  in- 
falUbly  the  Word  of  God? 

Another  objection  to  this  doctrine  of  verbal 
inspiration  is  that  it  repels  many  persons  from 
Christianit}^,  and  is  the  cause  of  much  infidelity. 
There  are  often  honest  and  inteUigent  men  who 
cannot  receive  the  geology  or  astronomy  of  the 
Book  of  Genesis,  or  many  of  the  miracles  of  the 
Bible.  They  are  told  that  if  they  do  not  beheve 
that  Joshua  stopped  the  sun  in  his  course,  and 
that  the  whale  swallowed  Jonah,  they  have  no 
right  to  beheve  in  Jesus  Christ.  So  they  are  re- 
jected from  Christianit}^  One  remarkable  illus- 
tration of  this  is  to  be  found  in  the  French 
philosopher  Rousseau,  whose  name  has  been  iden- 
tified with  infidelity,  when  he  was,  in  truth,  the 


68  THE  BIBLE. 

most  religious  man  among  the  great  thinkers  ol 
his  own  time  and  land.  In  his  book  on  education, 
"  Emile,"  he  gives  his  creed  in  regard  to  Christ. 
He  puts  Christ  far  above  all  other  teachers  the 
world  has  seen,  and  is  ready  to  accept  him  as  his 
master  in  religion,  because  of  his  wonderful  life 
and  death.  "  Do  not  compare  him  with  Socrates," 
he  cries.  "  Socrates  died  like  a  philosopher :  Je- 
sus died  like  a  God."  As  to  his  miracles,  says 
Rousseau,  I  can  neither  receive  them  as  facts,  nor 
can  I  reject  them.  I  admit  my  ignorance  con- 
cerning them,  —  they  may  have  been  true,  —  only 
I  cannot  say  that  I  believe  them.  But  I  can  be- 
lieve in  Christ  on  other  grounds,  —  because  of  his 
w^onderful  character  and  marvellous  teaching.  On 
these  grounds  I  can  be  a  Christian.  But  this  was 
not  considered  sufficient  by  the  church,  and  he  was 
banished  from  France  because  of  this  book  and 
these  statements.  He  went  to  Switzerland,  and 
there,  in  a  small  town,  in  Neufchatel,  found  a  lit- 
tle Protestant  church,  which  received  him  on  his 
own  grounds,  and  there  he  had  a  religious  home, 
and  partook  with  them  of  the  Lord's  Supper. 

At  the  beginning  of  my  ministry,  I  had  a  church 
in  Kentuck3^  There.  I  found  many  persons  who 
were  reputed  to  be  infidels,  and  thought  them- 


THE  BIBLE.  69 

selves  so,  and  whose  influence  was  against  Chris- 
tianity, simply  because  they  could  not  accept  the 
verbal  inspiration  of  the  whole  Bible.  One  man 
I  knew,  one  of  the  best  of  men,  upright  and 
honorable,  benevolent  and  kind,  who  was  called 
an  infidel.  When  I  asked  him  about  it,  he  said, 
"  Yes,  I  have  thought  myself  so,  and  for  this  rea- 
son, —  when  I  was  young,  I  heard  a  minister  say, 
taking  a  Bible  in  his  hand,  '  Every  thing  between 
these  lids  is  the  Word  of  God,  and  if  you  do  not 
believe  it  you  will  be  damned.'  I  said,  '  If  this 
is  Christianity,  I  must  be  an  infidel.'  But  now  I 
have  changed  m}^  mind.  I  do  not  think  that 
Christianity  requires  me  to  believe  every  word  in  , 
the  Bible,  and  so  I  can  gladly  be  a  Christian." 

Why,  tj:ien,  is  this  doctrine  of  the  infallible 
verbal  inspiration  of  the  Bible  still  maintained? 
Not  because  the  Scripture  itself  claims  any  such 
infallibility :  it  does  not.  It  is  indeed  said  that 
"  all  Scripture  is  given  by  inspiration,"  but  not 
that  this  inspiration  is  infalhble.  Inspiration  is 
one  thing,  infallibility  another.  The  great  poets. 
Homer,  Dante,  Shakespeare,  are  called  inspired, 
and  truly,  because  they  have  an  inward  illumina- 
tion which  shows  them  forms  of  truth  and  beauty 
and  goodness  unseen  by  common  men.     But  this 


70  THE  BIBLE. 

inspiration  does  not  preserve  them  from  mistakes. 
It  does  not  make  them  infaUible.  Take  the  four 
Gospels  and  compare  them  with  each  other.  One 
spirit,  one  life,  pervades  them  all :  it  is  the  life 
of  Christ.  But  they  frequently  contradict  each 
other  in  details.  If  you  demand  verbal  and 
minute  accuracy,  their  whole  story  falls  to  the 
ground,  and  we  lose  our  Master.  They  differ 
from  each  other  openly  and  frankly  all  the  way 
through  as  regards  outward  incidents.  But,  as  to 
the  substance  of  the  story,  they  are  one.  They 
differ  as  to  the  details  of  Christ's  resurrection,  but 
that  he  really  rose  from  the  dead  they  are  fully 
•  agreed.  If  it  is  necessary,  in  order  to  beheve 
Christianity,  to  have  verbal  accuracy  in  the  Scrip- 
tures, one  cannot  believe  Christianity  at  all,  for 
the  Scriptures  cannot  be  verbally  accurate  when 
they  differ  even  in  unimportant  minutiae.  But  it  is 
not  necessary.  What  we  need  is  to  be  certain  as  to 
the  main  facts  of  Christ's  life,  teaching,  and  char- 
acter. And  we  can  be  certain  of  these,  just  as 
we  are  certain  of  the  main  facts  in  the  life  and 
character  of  Alexander  the  Great,  Dr.  Franklin, 
Julius  Caesar,  General  Washington.  No  one  pre- 
tends that  those  writers  from  whom  we  derive  our 
information  concerning  such  persons  were  infal- 


TUE  BIBLE.  71 

libly  inspired,  yet  we  are  at  least  as  sure  of  the 
main  facts  of  their  lives  and  character  as  we  are 
of  the  main  facts  of  the  life  of  Abraham,  Samuel, 
or  David.  We  are  more  sure  that  Julius  Csesar 
crossed  the  Rubicon  on  his  way  to  Rome,  and 
that  Dr.  Franklin  was  in  London  before  the  Revo- 
lution, than  that  Jesus  went  to  Jerusalem  at 
the  beginning  of  his  ministry  ;  for  all  writers  are 
agreed  as  to  the  one,  and  the  four  Evangelists  are 
not  agreed  as  to  the  other. 

Many  arguments  have  been  brought  to  prove 
the  theory  of  verbal  inspiration,  some  of  them 
very  ingenious.  But  the  difficulty  with  them  all 
is  that  the}^  merely  aim  at  showing  that  the  Bible 
ought  to  be  verbally  inspired,  not  that  it  is  so. 
The  fact  remains  that  it  is  not  so  inspired,  since 
it  is  in  some  places  opposed  to  science,  in  others 
to  history,  and  in  others  to  itself.  One  curious 
fact  shows  that  this  doctrine  is  supported  by  the 
fear  that,  if  a  single  verse  of  the  Bible  is  admitted 
to  be  unsound,  the  authorit}^  of  the  whole  will 
be  gone.  Scholars  of  all  denominations  admit 
that  there  are  mistranslations  and  interpolations 
in  our  Bible  which  ought  not  to  be  there.  Some 
years  ago,  the  Committee  on  Versions  of  the  Amer- 
ican Bible  Society,  containing  eminent  scholars,  all 


72  THE  BIBLE, 

of  orthodox  denominations,  prepared  an  amended 
edition  of  the  Enghsh  version.  They  did  not 
make  a  new  translation,  nor  amend  the  errors  of 
the  old  one,  nor  even  improve  the  text  where  it  is 
admitted  to  be  faulty.  They  only  corrected  some 
palpable  misprints,  and  altered  the  headings  of 
the  chapters  where  these  are  incomplete  or  false, 
or  where  they  are,  in  reality,  comments  on  the 
Scripture.  This  amended  version,  indorsed  by 
the  secretaries,  and  adopted  by  the  Board  of  Man- 
agers, was  printed  and  circulated  by  them  during 
seven  years,  and  was  then  suppressed.  This  was 
done  in  consequence  of  a  clamor,  raised  not 
merely  by  the  ignorant,  but  in  which  even  Reviews, 
Ecclesiastical  Bodies,  and  Auxiliar}"  Societies,  did 
not  hesitate  to  join.  I  asked  one  of  the  gentle- 
men, who  was  a  member  of  the  committee,  why 
this  was  done  ;  and  he  said  that  it  was  owing  to 
the  fear  that,  if  we  once  began  to  make  corrections 
in  the  Bible,  the  people  might  lose  their  faith  in 
it,  altogether. 

It  is  said,  "  Unless  we  beheve  the  Scriptures 
infallibly  true,  there  can  be  no  authority  ;  and  we 
need  some  authority  to  rest  upon,  otherwise  all 
will  become  uncertain  :  and  then  there  will  be  no 
firm  convictions  about  any  thing."     I  admit  that 


THE  BIBLE.  73 

we  want  firm  religious  convictions.  I  go  further : 
I  say  we  need  to  know  spiritual  things  just  as 
we  know  natural  things.  But  I  contend  that  the 
belief  in  a  verbal  inspiration  does  not  give  us 
that  knowledge,  but  rather  hinders  it.  I  also 
maintain  that  we  need  to  trust  in  the  authority  of 
Jesus.  It  is  an  immense  help  to  have  confidence 
in  him  as  the  way,  the  truth,  and  the  life.  But 
to  trust  in  the  authority  of  a  teacher  is  not  knowl- 
edge :  it  is  only  the  door  to  knowledge.  You 
send  your  child  to  school,  and  it  is  right  that  he 
should  trust  in  the  teacher's  authority  and  take 
what  is  taught  on  that  authority.  But,  if  it  ends 
there,  he  has  not  learned  any  thing.  Until  he 
has  made  his  teacher's  instruction  a  harmonious 
part  of  his  own  knowledge,  he  does  not  know. 

Authority  is  a  door  by  which  we  enter  the 
vast  temple  of  truth.  It  is  a  guide  who  leads  us 
through  the  wilderness  to  the  Promised  Land. 
But-  there  its  work  ends.  It  does  not  give  us 
knowledge,  — only  the  access  to  knowledge.  The 
true  authority  of  the  Scripture  is  this,  that  it  is 
a  book  made  sacred  by  the  love  and  respect  of 
many  generations,  —  a  book  which  has  brought 
comfort  and  joy  to  thousands  and  tens  of  thou- 
sands of  hearts,  —  which  has  been  the  means  of 


74  THE  BIBLE. 

converting  sinners  and  of  edifjdng  saints.  Hence 
we  ought  to  approach  it  with  trust,  expectation, 
confidence,  and  read  it  to  find  what  it  has  to 
teach  us,  —  seeking  for  the  spirit  of  Hfe  and  truth 
which  is  in  it.  But,  to  have  this  faith  in  the  Bible 
as  full  of  truth,  it  is  not  necessary  to  believe  in 
its  perfect  accuracy  in  every  respect,  nor  that  it 
has  been  preserved  by  a  miracle  from  all  error. 
No  one  believes  that  Humboldt  was  infallibly 
inspired ;  but  what  authority  his  words  carry ! 
No  one  believes  that  La  Place  was  infallibly  in- 
spired to  write  the  "  Mecanique  Celeste."  It  has 
been  said  that  in  America  not  five  men  can  under- 
stand it ;  yet  his  views  of  the  universe  are  accepted 
by  all.  No  one  believes  the  "  Nautical  Almanac  " 
an  inspired  book  ;  but  it  is  such  an  authority  that 
thousands  of  vessels  trust  themselves  to  its  calcu- 
lations, and  thousands  of  hves  and  millions  of 
property  are  confided  to  its  accuracy. 

The  true  inspiration  of  the  Bible  is  not  of  the 
letter,  but  of  the  spirit.  Until  we  have  caught 
that  spirit,  all  the  dogmas  of  its  inspiration  avail 
nothing.  When  we  have  that,  we  do  not  need 
them.  The  spirit  of  the  Bible  is  one  all  through. 
From  Genesis  to  Revelation,  there  is  a  sense  of 
the  power  of  God.     It  all  brings  us  near  to  him. 


THE  BIBLE.  75 

Every  thing  is  looked  at  as  if  he  were  near  by. 
The  book  of  Genesis  teaches  that  God  is  the 
creator  of  all  things.  The  Persians  said  that 
the  stars  and  planets  were  gods.  Genesis  says  : 
''  God  made  them  all."  The  Egyptians  said  that 
plants  and  animals  were  gods.  Genesis  says: 
"God  said,  Let  the  earth  bring  forth  herbs  and 
animals."  It  does  not  teach  geology,  but  mono- 
theism. 

Pass  on  to  the  stories  of  Abraham,  Isaac,  Jacob, 
Joseph.  What  inspiration  is  there  in  these  ?  you 
ask.  Of  the  letter,  none  ;  but  there  is  the  spirit  of 
trust  in  a  providence,  near  by,  guiding  human  feet 
evermore.  Come  down  to  David.  He  was  a  fierce 
soldier,  a  wild,  passionate  man,  with  many  faults  ; 
but  amid  them  all  there  was  a  love  of  right  and 
goodness ;  there  was  a  profound  sorrow  for  his 
sins,  and  a  perfect  trust  in  God.  When  David, 
tending  his  sheep  on  the  hillsides  of  Judaea,  sang 
his  song  of  trust,  and  said,  "The  Lord  is  my 
shepherd,"  the  Divine  inspiration  taught  him  a 
strain  which  will  echo  through  all  time. 

Then  turn  to  the  prophets.  They  were  stern 
and  solemn  figures,  —  awful  and  venerable  shapes, 
—  "going  in  the  heat  and  bitterness  of  their 
spirit."     But  they  were  firmly  convinced  of  the 


76  THE  BIBLE, 

ever-present  Divine  power.  They  stood  like  a 
rock,  hoping  against  hope.  They  cry  out  to  a 
backsliding  people,  "  Seek  ye  the  Lord  while  he 
may  be  found."  "It  is  he  who  hath  measured 
the  waters  with  a  span,  and  comprehended  the 
dust  of  the  earth  in  a  measure."  This  is  the  in- 
spiration of  the  Old  Testament.  It  is  Divine 
power  around  us  all,  and  Divine  law  above  us  all, 
and  Divine  providence  guiding  us  all. 

In  the  New  Testament,  there  comes  another 
sense  of  sunny  piety,  —  a  happy  atmosphere  of 
heavenly  love.  Listen  to  Jesus:  "Not  a  spar- 
row falls  to  the  ground  without  your  Father ;  and 
ye  are  of  more  value  than  many  sparrows." 

"Be  ye  children  of  your  Father  in  heaven, 
who  causes  his  sun  to  rise  on  the  evil  and  the 
good;  and  sends  his  rain  on  the  just  and  the 
unjust." 

"  Consider  the  lilies  how  they  grow."  "  If 
God  so  clothe  the  grass  of  the  field,  how  much 
more  will  he  clothe  you." 

"  I  am  the  resurrection  and  the  life.  He  that 
believes  in  me  "  —  that  is,  who  accepts  my  truth 
and  trusts  in  my  word  —  "  shall  never  die."  He 
does  not  die  :  death  is  nothing  to  him.  He  passes 
on  and  up. 


THE  BIBLE,  77 

*' Neither  do  I  condemn  thee;  go  and  sin  no 
more." 

"  What  man  among  you  being  a  father,  if  his 
son  ask  bread,  will  give  him  a  stone?  How  much 
more  shall  3^our  heavenly  Father  give  his  holy 
spirit  to  those  that  ask  him." 

Is  a  theory  of  plenary^  inspiration  necessary  to 
enable  us  to  beheve  the  Sermon  on  the  Mount  or 
to  utter  the  Lord's  Prayer?  Are  not  such  say- 
ings their  own  authority?  And  what  did  Paul 
mean  when  he  said,  "  God  has  made  us  able  min- 
isters of  the  New  Testament,  not  of  the  letter,  hut 
of  the  spirit^  for  the  letter  killeth,  but  the  spirit 
giveth  life"  ?  What  did  he  mean  but  exactty 
what  I  have  been  contending  for  here?  Do  I 
need  any  theory  of  verbal  inspiration  to  be  satis- 
fied that  he  was  filled  by  a  Divine  spirit  when  he 
said:  ''I  am  persuaded  that  neither  death  nor 
life,  nor  things  present,  nor  things  to  come,  can 
separate  me  from  the  love  of  God  in  Jesus 
Christ"? 

Peter  and  James  and  John  are  not  repetitions 
of  Paul :  they  all  speak  in  their  own  language, 
but  one  spirit  runs  through  them  all.  When  John 
eays,  "  He  that  loveth  dwelleth  in  God;"  when 
James  says,  "  Pure  rehgion  is  to  visit  the  father- 


78  THE  BIBLE. 

less,  and  to  keep  one's  self  unspotted  from  the 
world,"  —  they  said  the  same  thing  which  Paul 
said  in  declaring  that  "Love  is  the  fulfilling  of 
the  Law,"  and  that  Love  is  greater  even  than 
Faith  or  Hope.  And  all  agree  with  the  great 
words  of  Christ,  when  he  taught  that  the  chief 
commandment  is  to  love  God  and  love  man. 

The  spirit  of  the  Bible  is  one  :  there  is  no  con- 
tradiction, no  opposition  there.  But  when  Paul 
sa^^s,  "  The  letter  killeth,"  he  utters  a  solemn 
warning ;  for  care  for  the  letter  has  alwaj^s 
brought  a  chill  of  death  to  the  soul. 

It  is  not,  then,  because  we  wish  to  have  less 
respect  felt  for  the  Bible  that  we  oppose  this  theory 
of  the  letter,  but  because  we  wish  more.  If  this 
whole  theory  were  dropped,  we  should,  as  I  am 
convinced,  enter  far  more  into  the  spirit  of  the 
Bible.  The  Bible  would  then  no  more  be  re- 
garded merely  as  a  master,  but  rather  as  a  friend. 
Multitudes,  now  repelled,  would  be  attracted 
toward  it,  and  the  Bible  might  say  to  Christian 
believers,  as  Jesus  said :  "  I  call  you  not  servants," 
blindly  obedient  to  an  uninteUigible  command ; 
"  but  I  call  you  friends,"  intelligently  obeying 
what  you  see  to  be  right,  intelligently  accepting 
what  you  see  to  be  true,  and  able  to  comprehend 


THE  BIBLE.  79 

what  is  the  length  and  breadth  and  depth  and 
height  of  the  love  of  God. 

The  power  of  the  Bible  is  not  in  its  letter,  but 
its  spirit.  That  spirit  needs  no  support  from 
dogmas  or  theories  of  a  supposed  infallibilit}^  The 
Bible  may  be  proved  full  of  errors  as  regards 
science, — often  wrong  in  its  chronology  and 
history.  Its  saints  may  be  very  imperfect  char- 
acters ;  its  prophets,  mistaken  in  their  predic- 
tions ;  its  apostles,  men  of  Hke  passions  with 
ourselves,  and  sometimes  going  astray.  It  may 
be  true  of  them,  as  they  said  of  themselves : 
'*We  have  this  treasure  in  earthen  vessels,  that 
the  excellency  of  the  power  may  be  of  God,  and 
not  of  us."  But  what  is  the  chaff  to  the  wheat? 
The  power  of  the  Biye  is  that  it  brings  God  to 
man,  and  Hfts  man  to  God  ;  that  it  shows  ft  provi- 
dence reaching  through  all  history,  and  whose 
everlasting  arms  are  below  all  things ;  a  Father, 
whose  love  comes  down  into  the  heart  of  every 
child,  who  cares  for  us  all,  and  is  the  Saviour  of 
all.  The  Holy  Spirit  which  pervades  this  book  is 
The  Comforter,  It  brings  us  comfort  in  our  sor- 
rows, light  in  our  darkness,  hope  in  our  despair. 
When  all  the  scaffoldings  which  surround  the 
Bible  are  taken  away,  by  which  men  have  tried  to 


80  THE  BIBLE. 

prop  it  up,  the  world  will  begin  truly  to  recognize 
its  real  glory.  Kingdoms  fall,  institutions  perish, 
civilizations  change,  human  doctrines  disappear ; 
but  the  imperishable  truths  which  pervade  and 
sanctify  the  Bible  shall  bear  it  up  above  the  flood 
of  change  and  the  deluge  of  years.  It  will  for 
ever  remain 

"  A  sacred  ark,  which  from  the  deeps 
Garners  the  life  for  worlds  to  be, 
And  with  its  precious  burden  sweeps 
Adown  dark  time's  destroying  sea." 


IV. 


THE  CHURCH  AND  WORSHIP,  — WHAT  IS  TO 
BECOME  OF  THE  CHURCH  1 —ANSWERS  OF 
THE  SCEPTIC,  THE  SECTARIAN,  AND  THE 
BROAD    CHURCHMAN. 

THE  subject  of  this  chapter  is,  "The  Chris- 
tian Church,  and  what  is  to  become  of  it?" 
And  I  shall  consider  three  answers :  the  answer 
of  the  man  who  does  not  beheve  in  the  Christian 
church,  —  the  sceptic  ;  the  answer  of  the  secta- 
rian ;  and  the  answer  of  the  broad  churchman. 
This  question  of  what  is  to  become  of  the  Chris- 
tian church,  connects  itself  with  the  general  sub- 
ject of  the  essentials  and  non  -  essentials  in 
Christianity ;  because  only  that  which  is  essen- 
tial in  the  church  —  if  there  is  any  thing  essential 
in  the  church  —  will  be  found  remaining  in  the 
future. 

First,  as  to  the  sceptic.     His  answer  is  :  "  The 
days  of  the  church  have  passed  by.    It  is  a  dying 
institution.    There  will  be  no  church  in  the  future. 
6 


82  THE  CHURCH  AND   WORSHIP. 

There  will  be  no  church,"  he  continues,  "  because 
the  foundations  of  the  church  have  been  completely 
undermined  and  overthrown.  It  has  rested  on  the 
belief  of  its  supernatural  authority,  as  founded 
by  God  and  Christ,  and  as  essential  to  salvation. 
Its  worship,  its  sacraments,  its  priests,  have  been 
beheved  necessary  to  save  the  soul.  But  this  be- 
lief is  passing  by,  and  will  soon  be  wholly  gone. 
As  the  world  grows  more  enlightened,  its  faith  in 
this  supernatural  church  and  its  authority  passes 
away.  In  the  coming  years,  there  will  be  none 
so  poor  as  to  do  it  reverence. 

"Besides,"  argue  these  reformers  and  critics, 
"what  need  is  there  of  a  church?  We  do  not 
need  its  worship,  —  we  can  pray  to  God,  and 
worship  him  alone  in  our  closet,  or  in  the  groves 
which  were  God's  '  first  temples.'  What  need  of 
listening  to  sermons, — we  can  read  books,  or 
hear  lectures  on  science,  literature,  and  art. 
What  men  want  is  knowledge,  not  ceremonies. 
Newspapers  and  magazines,  lectures  and  colleges, 
are  the  teaching  church  of  our  time,  to  which 
all  men  go.  Philanthropic  societies  and  reform 
societies  are  the  working  church  of  this  age." 

"The  church  is  not  wanted,"  continue  our 
critics,   "and  is   even   in   the  way.     It  usually 


THE  CnURCn  AND    WORSHIP.  83 

opposes  progress,  opposes  reforms,  or  else  wholly 
neglects  them.  It  leaves  the  abohtionist  to  free 
the  slave  ;  the  temperance  societies  to  reform  the 
drunkard :  it  turns  over  the  blind  and  the  idiots 
to  Dr.  Howe ;  the  ignorant  children  to  Horace 
Mann  ;  the  insane  to  Dorothea  Dix  ;  the  prisoners 
to  the  Prison  Discipline  Society ;  our  suffering 
brute  relatives  to  the  Society  for  the  Prevention 
of  Cruelty  to  Animals.  Every  one  of  these  re- 
forms lay  directly  in  the  way  of  the  church,  and 
it  passed  them  by.  The  church  should  have 
preached  deliverance  to  the  captives,  and  eman- 
cipation to  the  slave ;  the  church  should  ha^e 
preached  knowledge  for  the  people,  should  have 
carded  help  to  the  blind  and  deaf  and  insane 
and  intemperate.  It  has  notably  failed  in  all 
these  duties.  Occupied  with  discussions  about 
theology ;  engaged  in  controversy  about  more  or 
less  water  in  baptism  ;  the  exact  consequences  of 
Adam's  sin ;  the  need  of  bishops  to  make  a  true 
church,  or  the  proper  sort  of  millinery  to  be  worn  by 
the  priest,  —  it  has  omitted  judgment,  mere}",  and 
faith.  It  cares  more  for  anise  and  cummin  than 
for  love  to  God  and  man.  In  Europe,  the  Roman 
Catholic  Church  is  to-day  exerting  all  its  power  — 
as  it  always  has  done  —  to  help  the  kings  and  the 


84  THE   CHURCH  AND   WORSHIP. 

nobles  and  to  keep  down  tlie  people.  In  this 
country,  there  was  one  great  overshadowing  evil 
and  wrong,  —  that  of  slavery,  —  and  the  church 
never  did  any  thing  to  remove  it,  not  even  with 
the  tip  of  its  fingers.  Away  with  such  a  church  ! 
we  do  not  need  it,  and  will  have  none  of  it." 

I  have  stated  this  argument  in  its  full  force,  for 
you  can  never  satisfactorily  meet  an  opponent,  nor 
answer  his  objections,  unless  you  first  see  and  ad- 
mit their  entire  weight ;  and  I  think  we  must  con- 
cede that  most  Christian  churches  to-day  greatly 
fail  in  this  duty  of  curing  the  miseries,  the  wrongs, 
and  the  evils  of  the  world.  Occupied  in  making 
converts  to  a  creed,  or  proselytes  to  a  sect,  or  in 
awakening  men  to  seek  salvation  from  a  future 
hell  into  a  future  heaven,  they  have  neglected  the 
hells  around  them  here  and  the  heavens  that  might 
be  brought  down  upon  earth  to-day. 

This  is  the  account  which  Jesus  gave  of  his 
mission,  in  his  own  town,  in  the  presence  of  his 
friends  and  relatives,  and  at  the  beginning  of  his 
work :  "  The  Spirit  of  the  Lord  is  upon  me,  be- 
cause he  hath  anointed  me  to  preach  the  gospel  to 
the  poor ;  he  hath  sent  me  to  preach  deliverance 
to  the  captives,  and  recovery  of  sight  to  the  blind  ; 
to  set  at  liberty  them  that  are  bruised  ;  to  preach 


THE   CHURCH  AND    WORSHIP,  85 

the  acceptable  j-ear  of  the  Lord."  In  our  daily 
prayer,  we  are  taught  to  pray  that  God's  "will 
shall  be  done  on  earth.'*  The  work  of  Christ,  as 
declared  b}^  himself,  is  to  heal  the  woes  and  wrongs 
of  this  world  ;  to  bring  liberty  instead  of  slavery, 
peace  instead  of  war.  The  highest,  noblest  name 
ever  given  to  the  church  was  when  the  Apostle 
called  it  "  the  body  of  Christ."  When  Christ  was 
in  the  world,  he  had  his  own  earthly  body,  — his 
feet,  with  which  to  walk  to  and  fro,  doing  good ; 
his  friendly  voice,  speaking  words  of  help  and 
good  will ;  his  blessed  hands,  touching  to  heal ; 
his  e3'es,  full  of  love,  looking  on  friends  and  foes 
with  radiant  benediction.  Now  he  is  no  more 
here  in  outward  form ;  but  his  spirit  is  still  here, 
and  needs  a  body  with  which  to  act.  The  church 
is  that  body,  —  so  says  the  Apostle  :  ' '  Now  ye  are 
the  body  of  Christ."  Christ  should  look  love, 
through  the  e^^es  of  the  church,  on  mankind ; 
should  heal  with  the  hands  of  the  church ;  the 
church  should  be  his  feet  to  go  about  doing  good  ; 
the  church  should  be  his  voice  speaking  pardon 
and  peace  to  the  sinner.  If  it  does  not  do  this, 
it  fails  of  its  dut}'  and  neglects  its  work. 

But  what  then  ?     Shall  we  say  that  because  it 
has  not  done  all  its  work  it  must  be  abolished  and 


86  THE   CHURCH  AND    WORSHIP. 

destroyed?  Here  I  think  our  friends  the  critics 
are  mistaken.  Many,  many  years  ago,  when  the 
abolition  movement  was  comparatively  young,  I 
went  to  Hingham  to  attend  an  anti-slavery  meet- 
ing. Coming  back  in  the  steamer,  it  grounded  on 
the  flats  in  the  harbor,  and  we  were  obliged  to 
stay  on  board  all  night,  waiting  for  the  rising  of 
the  next  tide.  Having  no  room  to  sleep,  we  held 
meetings  daring  the  night.  Frederick  Douglass 
was  on  board,  and  in  one  of  his  speeches  he 
denounced  the  indifference  of  the  church  to  the 
wrongs  of  the  slave ;  and,  calling  it  the  bulwark 
of  slavery,  said  that  it  must  be  broken  down  and 
destroyed  before  emancipation  could  come.  I 
recollect  replying  that,  admitting  it  was  the  bul- 
wark of  slaver}^,  it  need  not  follow  that  it  must 
be  destroyed  in  order  that  freedom  should  come. 
When,  after  the  campaign  of  Leipsic,  the  allied 
armies  arrived  at  Paris,  the}-  found  it  defended  by 
Marshal  Marmont  with  an  army  planted  on  the 
hill  of  Montmartre.  This  hill  was  then  the  bul- 
wark of  Paris.  But  the  allied  armies  did  not  say, 
"We  must  destroy  it;  we  must  tear  it  down." 
No:  they  said,  "Let  us  take  it.  Let  us  occupy 
it  with  our  own  troops."  And  thus,  if  the  church 
were  the  bulwark  of  slavery,  we  did  not  need,  and 


THE  CHURCH  AND  WORSHIP.  87 

ought  not  to  try,  to  destroy  it,  but  rather  take  it 
and  occup3'  it  in  behalf  of  freedom.  That  reason- 
ing still  holds  good.  The  church  is  a  power.  The 
roots  of  it  are  planted  deep  in  the  heart  of  man- 
kind. Grant  that  it  is  an  imperfect  institution. 
Let  it  then  be  improved.  Others  may  call  it,  if 
they  will,  the  Bride  of  Christ,  the  ark  of  safety, 
the  pure  and  holy  mother  of  souls,  the  infalUble 
and  spotless  body.  Let  us  rather  name  it,  as 
Jesus  did,  a  company  of  disciples,  of  children 
met  to  learn.  The  word  disciple  means  simply  a 
learner,  a  scholar.  You  do  not  blame  a  learner 
because  he  is  ignorant.  Ignorance  is  his  qualifi- 
cation for  learning.  Christians  may  not  be  very 
wise  nor  very  good ;  but,  if  they  are  sitting  at 
Christ's  feet  to  learn  of  him,  then  they  are  his 
disciples  and  members  of  his  church.  Men  and 
women  of  culture  and  leisure,  with  opportunities 
for  reading,  for  social  intercourse,  educated  in 
principles  of  virtue,  surrounded  from  childhood 
b}^  examples  holding  them  to  goodness,  breathing 
an  atmosphere  saturated  with  Christian  influences, 
may  not  so  much  feel  the  need  of  the  Christian 
church  to  keep  them  from  going  astray.  But  let 
them  look  round  on  society,  and  judge  what  would 
be  the  consequences  if  the  institutions  of  religion 
should  disappear. 


88  THE   CHURCH  AND   WORSHIP. 

By  the  census  of  1870,  it  appeared  that  there 
were  then  in  the  United  States  63,000  church 
edifices,  with  accommodations  for  21,000,000  of 
people.  In  most  of  these  churches,  rehgious 
services  are  held  every  week.  In  60,000  places 
in  the  United  States,  men  and  women  and  childi*en 
assemble  to  recognize  their  relations  to  an  infinite 
God,  to  be  told  of  their  obligations  and  duties,  to 
listen  to  the  words  of  the  Bible.  During  one  day 
in  seven,  the  rushing  tide  of  worldly  cares  is  ar- 
rested, the  hot  struggle  for  wealth  and  power  is 
calmed,  and  men  look  up  out  of  time  into  eternity. 
In  these  60,000  churches,  people  come  together  on 
the  same  broad  platform  of  humanity,  —  the  dis- 
tinctions of  life  are  set  aside  in  the  presence  of 
God ;  parties,  cliques,  social  separations  have  no 
place.  Suppose  all  this  to  come  to  an  end.  The 
church  fulfils  the  predictions  of  our  critics,  and 
disappears.  No  more  Sunday  rest,  no  more 
meeting  for  common  prayer  and  praise,  and  for 
listening  to  the  words  of  Jesus.  Sunday  soon 
grows  to  be  like  any  other  day,  —  and  one  mo- 
notonous, unbroken  flood  of  work,  care,  study, 
amusement,  sweeps  through  the  year  from  January 
to  December.  Children  are  born,  and  no  baptismal 
water  consecrates  them  to  God ;  our  loved  ones 


THE   CHURCH  AND   WORSHIP.  89 

die,  and  no  words  full  of  immortal  hope  are  spoken 
over  them.  The  Bible,  no  longer  read  in  public, 
is  forgotten.  It  no  longer  stands  as  a  Divine  Law, 
commanding  man  to  love  his  neighbor  as  himself; 
to  overcome  evil  with  good  ;  to  do  justly,  and  love 
mercy,  and  walk  humbly  with  God.  Instead,  we 
have  the  daily  newspaper  and  the  monthly  mag- 
azine ;  instead  of  apostles,  political  editors ;  in- 
stead of  prophets,  lyceum  orators.  We  shall 
have  science,  indeed,  and  art,  and  civilization ; 
but  will  these  supply  the  place  of  religion  ?  Will 
chemistry  and  biology  take  the  place  of  the  love  of 
God?  CiviUzation  is  knowledge,  wealth,  luxury, 
art :  but  heap  them  up  ever  so  high  around  you  ; 
abolish  poverty,  give  comforts  and  luxuries  to  all, 
—  have  3'ou  abolished  in  the  soul  the  need  of  God  ? 
The  church  alone,  of  all  human  institutions, 
speaks  to  us  of  immortahty,  of  heaven,  of  an 
Infinite  Father  and  Friend.  It  alone  supphes  the 
deepest  need  of  the  human  heart,  and  is  there- 
fore built  on  a  rock  ;  and,  no  matter  what  storms 
of  revolution  or  floods  of  change  may  come,  it  will 
not  fall.  The  rock  on  which  the  church  stands  is 
not  a  creed  nor  a  miracle  ;  not  a  pope  or  a  priest ; 
not  superstition,  nor  ceremony,  nor  habit :  but  the 
everlasting  need  felt  by  the  earthly  child  for  his 
heavenly  Father. 


90  THE   CHURCH  AND   WORSHIP. 

European  thinkers,  alienated  from  the  church, 
are  excusable  in  not  recognizing  it  as  created  by 
human  needs ;  for  there  it  is  an  estabUshment 
supported  by  the  power  of  the  State.  But  in  this 
country  no  one  is  obliged  to  go  to  church,  or  to 
payifor  pubhc  worship.  Yet  consider  its  progress 
here  during  twenty  years.  In  1850,  there  were 
38,000  churches  in  the  United  States ;  in  1860, 
there  were  54,000;  and  in  1870,  63,000.  In 
1850,  the  church  property  in  the  land  was  valued 
at  87,000,000  of  dollars  ;  in  1860,  at  171,000,000  ; 
in  1870,  at  354,000,000.  During  those  ten  years, 
which  included  the  ravage  and  desolation  of  the 
civil  war,  the  church  property  was  doubled.  This 
does  not  look  as  if  the  people  of  the  United 
States  think  that  the  church  is  not  needed,  or  as 
if  it  were  soon  to  come  to  an  end. 

So  much  for  the  answer  to  the  sceptic  :  now  for 
the  •  answer  of  the  sectarian.  The  sectarian  is  a 
man  who  is  persuaded  that  his  own  particular 
denomination  is  to  swallow  up  all  the  rest.  If  he 
is  a  Roman  Catholic,  then  that  is  to  be  the  only 
church  in  the  future.  If  he  is  a  Presb^iierian  or 
a  Methodist,  then  he  believes  all  Christians  are  to 
become  believers  in  the  Assembly's  Catechism 
or  followers  of  John  Wesley.     If  he  is  an  Epis- 


THE  CHURCH  AND   WORSHIP.  91 

copalian,  he  calls  that  sect  ^^  the  church,"  and 
somehow  thinks  that  b}^  calling  it  so  he  will  make 
it  so.  If  he  is  a  Baptist,  he  cannot  recognize 
any  bod}'  of  Christians  as  a  church  of  Christ, 
wherein  men  are  not  baptized  by  immersion,  and 
confession ;  and  I  ought  to  saj^  —  for  we  have 
sectarians  among  the  Unitarians  —  that,  if  he  is  a 
Unitarian,  he  is  likely  to  believe  that  the  world 
are  to  be  followers  of  Dr.  Channing.  Thus,  while 
the  census,  which  is  truly  catholic,  tells  us  that 
there  are  63,000  churches  in  the  country,  the  sec- 
tarian Roman  CathoUc  sees  only  his  own  4,000  ; 
the  sectarian  EpiscopaUan,  his  own  3,000 ;  the 
sectarian  Presbyterian,  his  own  6,000  ;  the  sec- 
tarian Baptist,  his  own  13,000 ;  the  sectarian 
Methodist,  his  own  21,000. 

These  conceits  are  childish,  and  would  be  inno- 
cent, did  they  not  weaken  that  union,  co-operation, 
and  brotherly  love  which  are  essential  elements  of 
Christianity.  Sectarianism  fosters  spiritual  pride  ; 
it  la^'s  stress  on  forms ;  it  encourages  making 
prosel3^tes  to  a  party  instead  of  making  converts 
to  God.  Instead  of  contending  against  evil,  the 
churches  fight  with  each  other.  Each  tries  to 
exalt  itself  at  the  expense  of  its  neighbor,  for- 
getting that  those  who  exalt  themselves  shall  be 


92  THE  CHURCH  AND   WORSHIP, 

abased ;  forgetting,  also,  that  .  if  one  member 
suffer,  all  must  suffer  with  it.  How  foolish  it  is  to 
suppose  that  any  one  denomination  is  to  swallow 
up  all  the  rest !  If  any  one  were  likely  to  do  so, 
it  would  be  the  Roman  Cathohc,  —  the  largest,  the 
oldest,  the  best  organized  of  all.  There  is  some- 
thing imposing  in  its  vast  assumptions,  in  its  un- 
changeable pohcy,  its  uniform  aspect,  in  Europe  or 
America,  Asia  or  Australia.  Many  look  with  alarm 
on  its  rapid  growth  in  this  country,  in  numbers, 
in  wealth  and  influence.  Its  organs  speak  with 
proud  confidence  of  its  coming  power,  when  it  is 
to  conquer  all  the  Protestant  denominations  and 
reign  alone.  An  idle  hope  !  If,  in  the  sixteenth 
century,  when  it  possessed  all  Europe,  it  was  not 
able  to  resist  the  Reformation  or  to  put  it  down, 
how  can  it  succeed  in  regaining  its  power,  when 
it  is  opposed  not  only  by  the  Greek  Church  and 
the  Protestant  Church,  but  by  the  progress  of 
civilization  and  the  spirit  of  the  age?  As  one 
church  among  many,  it  has  done  great  services, 
and  can  do  more.  But,  by  claiming  too  much,  it 
is  in  danger  of  losing  all.  The  nations  which 
rejected  it  —  Germany,  England,  Scandinavia, 
Russia,  and  the  United  States  —  have  advanced 
from  weakness  to  power,  and   have  become  the 


THE  CHURCH  AND   WORSHIP.  93 

leading  States  of  the  world.  The  countries 
which  clung  to  it  —  Spain,  Italy,  and  Austria  — 
have  gone  down  from  power  to  weakness ;  and 
these  nations  are  now  throwing  off  its  authority, 
and  are  likely  to  become  its  most  radical  oppo- 
nents. 

Regarding  the  Catholic  Church  as  a  church,  I 
respect  its  influence  and  wish  it  all  success.  Look- 
ing at  it  as  a  sect,  seeking  to  conquer  all  the 
others,  I  regard  it  as  pursuing  an  unattainable 
chimera.  The  success  of  every  church,  sect, 
party,  is  limited  by  its  power  of  meeting  certain 
human  needs.  There  are  men  and  women  who 
are  made  to  be  Catholics ;  others  made  to  be 
Methodists ;  others  to  be  Presbyterians,  Sweden- 
borgians,  Quakers,  Episcopalians,  Unitarians. 
Each  man  is  benefited  and  made  happy  by  being 
in  the  place  which  suits  him,  —  where  his  mind 
and  heart  are  most  at  home,  where  his  soul  is  fed 
with  meat  convenient  for  it.  Some  men  can  be 
made  better  by  one  form  of  faith  and  worship, 
some  by  another.  Therefore,  we  need  all  churches 
and  all  denominations,  in  order  to  meet  all  wants. 
There  is  the  same  essential  tnith  and  the  same 
essential  love  in  all.  All  teach  the  same  piety 
and  the  same  morality.    They  teach  from  the  same 


94  THE  CnURCH  AND   WORSHIP. 

Bible,  they  sing  the  same  hymns,  they  offer  the 
same  prayers.  There  is  not  one  sort  of  honesty 
for  Baptists  and  another  for  Methodists.  Epis- 
copahans  and  Quakers  have  the  same  kind  of 
charity  for  the  poor  and  sympathy  with  the  suf- 
fering. There  may  be  diversities  of  gifts,  but 
there  is  the  same  spirit ;  and  there  may  be  differ- 
ences of  administration,  but  the  same  Lord ;  and 
diversities  of  operations,  but  the  same  God. 
Among  all  these  varieties,  there  is  one  Lord,  one 
faith,  one  baptism,  one  God  and  Father  of  all, 
who  is  above  all,  and  through  all,  and  in  them  all. 
No  one  church  will  swallow  up  the  rest,  so  long 
as  the  Lord  makes  men  different  from  each  other 
in  tastes  and  qualities  of  mind.  A  Methodist, 
happy  when  he  can  be  moved  emotionall}^,  and 
have  a  good  warm  time,  is  chilled  by  the  atmos- 
phere of  a  Unitarian  or  even  an  Episcopal  church. 
One  man  finds  his  joy  in  reading  Swedenborg, 
while  another  would  starve  on  that  diet.  Many 
members,  but  one  body.  We  ought  to  rejoice  that 
ours  is  not  the  only  church,  since  we  cannot  feed 
all. ,  We.  ought  to  thank  God  that,  since  we  can- 
not become  all  things  to  all  men,  other  things  be- 
sides ours  are  provided,  that  all  ma}^  be  satisfied. 
Some  denominations  are  the  Master's  eye  and  ear, 


THE  CHURCH  AND   WORSHIP.  95 

with  which  he  can  see  and  hear ;  another  his  feet, 
with  which  he  can  walk ;  another  his  hand,  with 
which  to  touch  and  heal.  If  the  whole  body  were 
the  eye,  where  were  the  hearing?  If  the  whole 
body  were  hand,  where  the  walking?  Let  not, 
then,  the  head  say  to  the  feet :  "I  have  no  need 
of  3'ou."  For  God  hath  set  in  the  church,  first, 
Roman  Catholics ;  next,  the  Greeks ;  then  the  Lu- 
therans ;  after  that.  Episcopalians,  Baptists,  or 
Presbyterians,  for  the  perfecting  of  the  saints, 
for  the  work  of  the  ministry,  for  the  edifying  of 
the  body  of  Christ. 

I  go  some  Sunday  into  an  old  school  Presb^'te- 
rian  church,  and  sit  down.  It  is  communion  Sun- 
day, and  the  minister  proceeds  to  ' '  fence  the 
table,"  as  it  is  called ;  in  other  words,  to  say  who 
must  not  partake  of  the  Master's  feast.  I,  being 
a  Unitarian,  am  shut  out.  He  can  keep  me  from 
the  bread  and  wine,  symbols  of  my  Master's  truth 
and  love ;  but  can  he  keep  me  from  my  Master 
himself  ?  No :  if  I  have  faith  in  Christ,  the 
fences  fall  before  it.  I  sit  at  my  Lord's  feet.  I 
am  blessed  by  his  love.  I  hear  him  say:  "  Son, 
be  of  good  cheer ;  thy  sins  are  forgiven  thee ! " 
We  are  all  one  in  Christ  Jesus.  The  barriers 
have  fallen  away,  and  I  am  in  the  midst  of  my 
brethren. 


96  THE  CHURCH  AND   WORSHIP. 

Perhaps,  then,  I  open  the  h^mn-book,  and,  as 
I  turn  the  leaves,  I  find  in  it  hymns  by  Watts  and 
Wesley,  Heber  and  Montgomery,  and  the  Roman 
Catholic  Faber ;  and  here,  in  the  midst  of  this 
goodly  company  of  psalmists  and  saints,  I  find, 
"Watchman,  tell  us  of  the  night,"  or  "In  the 
Cross  of  Christ  I  glory,"  by  the  Unitarian,  Bow- 
ring ;  or  "Sleep,  sleep  to-day,  tormenting  cares," 
by  the  Unitarian,  Mrs.  Barbauld  ;  and  directly  my 
Presbj^terian  friends  begin  to  sing,  "Nearer,  my 
God,  to  Thee,"  by  the  Unitarian,  Sarah  Flower 
Adams.  Then  I  say,  the  h}Tnn-book  is  the  t}^e 
of  the  truly  Catholic  Church  which  is  to  be ;  for 
here  are  collected  singers  of  every  sect  and  every 
name ;  and,  as  on  the  day  of  Pentecost,  they  all 
speak  in  our  own  tongue,  in  which  we  were  born. 
The  hymn-book  shows  that  piety,  or  love  to  God, 
is  always  essentially  one  and  the  same  thing,  in 
all  churches,  all  sects,  all  lands,  all  times. 

Mrs.  Barbauld,  whom  I  just  now  mentioned, 
has  a  little  apologue  to  show  that  charity  also,  or 
love  to  man,  is  the  same  thing,  in  all  sects  and 
churches.  A  mother  is  walking  with  her  little 
boy,  on  Sunday,  in  the  streets  of  a  large  city. 
The  street  is  filled  with  people,  who  turn  into  the 
different  churches,  —  some  into  the   Established 


THE  CHURCH  AND   WORSniP.  97 

(church,  some  into  the  different  chapels.  And  the 
little  bo}^  wonders  why,  since  they  have  the  same 
Master,  they  should  go  in  such  different  directions. 
But  when  the  services  are  over,  and  the  people 
are  on  their  way  home,  a  man  falls  in  the  street 
with  a  sudden  attack  of  illness  ;  and  then  a  Pres- 
byterian runs  up  and  lifts  him  from  the  ground, 
a  Methodist  runs  for  a  doctor,  a  Baptist  gets 
water  and  bathes  his  forehead ;  and  the  mother, 
turning  to  her  little  boy,  says:  "You  see,  my 
child,  that,  though  their  modes  of  worship  are 
different,  their  charity  is  the  same." 

The  broad  churchman  is  one  who  sees  and 
knows  that  all  Christian  churches  are  essentially 
one ;  that  piety  and  charit}^  are  the  same  in  all ; 
and  while  every  sect  and  denomination  is  an  indi- 
^ddual  member,  doing  its  own  work,  and  having 
a  right  to  its  own  place  and  sphere,  it  ought  not 
to  be  separated  from  the  rest.  It  is  onl}^  in  the 
lower  conditions  of  organic  life  that  organs  can 
be  separated  from  each  other,  and  the  animal  con- 
tinue to  thrive.  In  the  higher  orders  and  classes, 
each  organ  is  necessary  for  the  perfect  life  of  the 
whole.  The  Christian  church  is  in  a  low  condi- 
tion when  its  different  parts  are  disunited,  —  a 
foot  here,  a  hand  there,  and  the  head  apart  from 
7 


98  THE  CHURCH  AND  WORSHIP. 

both.  In  tlie  future  and  higher  church,  every 
branch  will  be  more  active  in  its  individual  sphere, 
and  yet  more  vitally  united  with  the  whole.  Their 
functions  will  remain  different :  their  life  will  be 
the  same. 

In  order  to  act  efficiently,  the  church  of  the  fu- 
ture must  be  thoroughly  organized.  But,  in  order 
to  meet  the  wants  of  all  parts  of  society,  it  must 
include  every  thing  valuable  that  is  in  all  existing 
churches.  It  must  take  in  Catholics  and  Protes- 
tants, and  have  place  and  work  for  all  who  love 
God  and  his  truth  sincerely.  The  Roman  Catho- 
lic church  has  union,  but  not  freedom  ;  the  Protes- 
tant churches  have  freedom,  but  not  union ;  the 
church  of  the  future  must  have  both.  Its  unities 
will  be  those  of  the  early  church,  —  "  One  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all, 
who  is  above  all,  and  through  all,  and  in  3^ou  all." 
Its  one  Lord  will  be  Christ  himself ;  its  one  faith, 
trust  in  him ;  its  one  baptism,  the  answer  of  a 
good  conscience  towards  God  ;  its  God  will  be  the 
God  and  Father  of  Christ,  who  is  the  universal 
Mend.  All  who  so  believe  in  Jesus  as  to  co- 
operate in  doing  good  and  getting  good  will  be 
received  as  his  disciples. 

The  church  of  the  future  will  contain  differ- 


THE   CHURCH  AND    WORSHIP.  99 

ences  of  ceremony  and  ritual,  and  will  allow  per- 
fect libei-ty  of  opinion.  It  may  include  the  solemn 
liturgy  and  the  extemporaneous  pra^-er,  the  ma- 
jestic anthem,  and  the  Quaker  silence.  For  some 
minds  are  most  influenced  by  the  one,  and  some  by 
the  other ;  so  the  future  church,  like  the  Apostle 
Paul,  will  become  all  things  to  all  men,  that  it  may 
save  all.  If  there  are  those  to  whom  the  light 
seems  more  religious  when  dimmed  by  passing 
through  richly  colored  and  storied  windows,  it  will 
pro\ide  for  them  the  vast  cathedral  with  nave  and 
choir  and  transepts  and  lofty  spire.  If  any  are 
benefited  b}'  having  their  clergy  dressed  in  surplice 
and  stole,  in  having  holy  water  and  incense,  the 
benign  church  will  furnish  all  this,  but  not  make 
any  of  it  essential.  But,  meantime,  it  will  be  a 
teaching  church,  a  working  church,  a  missionary 
church ;  giving  its  strength  to  save  mankind  here 
as  well  as  hereafter.  Everywhere  it  will  over- 
come evil  by  good,  war  by  peace,  hatred  by  love, 
error  b}^  truth,  ignorance  b}^  light,  vice  by  purity, 
unbelief  by  faith. 

The  church  of  the  future  will  convert  the 
heathen  to  Christ,  not  b}^  threats  and  terror,  not 
by  denunciation  or  pictures  of  Divine  wrath  ;  but 
by  making  actual  Christianitj^  like  that  of  Christ 


100  THE  CHURCH  AND    WORSHIP. 

himself.  When  Christendom  is  lifted  up  to  a 
higher  Christianity,  it  will  draw  all  men  unto  it. 
When  the  Christian  world  grows  more  pure, 
upright,  noble,  generous,  then  the  fulness  of  the 
Gentiles  will  come  in.  The  great  evils  and  wrongs 
which  now  oppress  humanity  will  melt  under  the 
influence  of  this  Christian  love,  as  the  icebergs 
from  the  pole  dissolve  in  the  warm  currents  from 
tropic  seas. 

The  time  will  come  at  last  —  long  foretold  by 
prophet  and  sibyl,  long  retarded  by  unbelief  and 
formalism  —  when  wars  shall  cease,  and  the  reign 
of  just  laws  take  the  place  of  force  in  the  great 
federation  of  mankind.  As  soon  as  the  church 
is  at  peace  with  itself  and  becomes  one,  it  will 
be  able  to  make  the  world  also  one.  Christ  will 
^  at  last  become  in  reality  the  Prince  of  Peace,  put- 
ting an  end  to  war  between  nations,  war  between 
classes  in  society,  war  between  criminals  and  the 
State.  In  trade,  instead  of  competition  we  shall 
have  co-operation,  and  all  industry  will  receive  its 
just  recompense.  Capital  will  be  reconciled  to 
labor ;  science  to  religion ;  reason  to  faith ;  lib- 
erty to  order ;  the  conservatism  which  loves  the 
stable  past  to  the  spirit  of  progress  which  forgets 
what  is  behind  and  reaches  out  to  that  which  is 


TUB  CHURCH  AND   WORSHIP.  101 

before.  This  will  be  the  coming  of  Jesus  in  the 
clouds  of  heaven  with  the  angels  of  God,  and  the 
spirits  of  the  just  made  perfect.  This  will  be  the 
new  Jerusalem,  coming  down  from  heaven.  This 
will  be  the  tabernacle  of  God  with  men,  w*ien  he 
will  dwell  with  them  and  be  their  God.  Then 
shall  the  Lamb  of  God  be  the  light  of  the  world, 
and  the  nations  shall  walk  in  the  light  of  it ;  and 
there  shall  be  no  more  curse,  and  no  more  night, 
and  no  more  tears,  but  all  shall  drink  of  the  water 
of  life  freely. 

This  great  hope,  so  often  disappointed,  but  for 
ever  renewed,  must  at  last  be  realized.  It  was 
dimly  seen  b}'  the  ancient  patriarch  herdsman, 
the  founder  of  faith  in  one  Supreme  Being  who 
might  be  the  friend  of  man,  to  whom  it  was 
revealed,  under  the  lonel}'  stars  which  hung  over 
Ararat,  that  in  his  seed  all  the  families  of  the 
earth  should  be  blessed.  Further  on,  David  and 
the  prophets  caught  a  clearer  sight  of  the  heavenly 
vision,  and  amid  the  rudeness  of  that  primeval 
age  declared  that  the  time  should  come  when  the 
sword  should  be  beaten  into  a  ploughshare,  and 
the  heavens  rain  down  righteousness  upon  the 
earth.  Other  races  and  nations  had  a  like  vision 
of  a  kingdom  of  heaven  to  come  upon  the  earth. 


102  THE   CHURCH  AND   WORSHIP. 

Virgil  caught  it  from  the  mysterious  Sibyl,  and 
declared  that  a  new  order  of  ages  was  to  begin, 
when  all  crime  should  end,  and  peace  return  to 
the  world.  The  Christian  church  has,  from  age 
to  age,  prolonged  the  song  of  the  angels,  of  a 
coming  glory  to  God  and  good  will  to  men.  It 
has  declared  that  Christ  is  to  return  and  reign 
upon  the  earth  in  love  and  truth.  Philosophies 
of  a  more  material  type  have  also  chanted  this 
same  hjonn  of  hope  for  humanity,  and  proj^hesied 
an  earthly  paradise  to  come  from  communism  or 
the  survival  of  the  fittest.  Such  a  hope,  for  ever 
renewed,  in  spite  of  perpetual  disappointments, 
must  indicate  some  conviction  in  the  soul,  so 
deep  as  to  assure  its  own  fulfilment.  Modern 
poets  look  to  America,  and  declare  that  the  star 
of  empire  takes  its  way  westward,  and  that 
Time's  noblest  drama  is  to  find  here  its  stage 
and  its  triumph. 

"  The  seas  shall  waste,  the  skies  in  smoke  decay, 
Rocks  fall  to  dust,  and  mountains  melt  away ; 
But  fixed  his  word,  his  saving  power  remains ; 
TJiy  realm  for  ever  lasts,  thine  own  Messiah  reigns  I " 


(UHiyERSITTl 


HOW  DOES  A  MAN  BECOME  AT  ONE  WITH 
GOD?  — CATASTROPHE  AND  EVOLUTION 
IN  RELIGION. 

THE  subject  of  this  chapter  is  ' '  The  Essential 
and  Non-Essential  Elements  in  Christian 
Experience  ;  or,  How  does  a  man  become  at  one 
with  God  ? "  I  have  also  added  the  title  of 
"Catastrophe  and  Evolution  in  Religion,"  as 
indicating  the  two  most  common  views  as  to  the 
way  in  which  every  man  in  Christ  becomes  a  new 
creature.  This  latter  phrase  is  borrowed  from 
geology,  in  which  the  two  prominent  theories  of 
the  formation  of  the  earth  are  that  of  gradual  and 
continuous  development,  of  which  Lyell  was  the 
chief  supporter,  and  that  which  declares  that 
the  earth  came  to  its  present  shape  after  nu- 
merous catastrophes,  of  which,  among  others, 
Clarence  King  has  recently  pronounced  himself 
an  advocate.  As  there  are  these  two  hj^othe- 
ses   as  to  the  method  by  which  the  primitive, 


104  HOW  DOES  A  MAN  BECOME 

chaotic  world  became  a  new  creation,  so  there 
are  two  similar  theories  concerning  the  process 
by  which  the  chaos  in  the  human  soul  is  trans- 
formed into  a  cosmos  of  order,  and  man  is  changed 
into  a  new  creature.  The  church  usually  teaches 
that  man  has  fallen  into  sin,  and  that  his  nature 
has  become  so  depraved  that  every  human  being 
begins  his  moral  career  with  an  inevitable  bias 
to  evil  rather  than  to  good.  However  much 
the  old  doctrine  of  natural  and  total  depravity 
may  have  been  softened,  every  denomination 
claiming  to  be  orthodox  declares  that  every  child 
is  fatally  inclined  toward  evil  rather  than  good. 
Therefore,  in  order  to  become  a  child  of  God, 
he  must  be  radically  changed.  He  miist  become 
convinced  of  sin,  sensible  of  guilt,  filled  with 
penitence ;  and  then,  inspired  by  faith  in  the 
promises  of  the  gospel,  he  must  become  con- 
verted, and  so  be  made  a  new  creature.  Such 
an  entire  and  radical  change  is  usually  violent, 
sudden,  accompanied  with  deep  convictions. 
When  completed,  the  whole  heart  is  changed, 
—  the  man  now  loves  what  he  hated,  and  hates 
what  he  before  loved.  After  this,  his  life  is 
wholly  altered ;  having  done  wrong  and  gone 
wrong  before,  he  now  begins  to  do  right  and  to 


AT  ONE   WITH  GOD?  105 

go  right,  and  is  in  truth  and  reality  a  renewed 
and  transformed  person.  It  will  be  seen  that  the 
logic  of  such  a  radical  change  is  derived  from  the 
assumption  of  a  universal  primitive  tendency  to 
evil  rather  than  to  good.  Grant  this,  and  it  fol- 
lows that  a  catastrophe  must  take  place  when  man 
is  converted,  —  a  beneficial  and  blessed  catastro- 
phe indeed ;  like  those  which  changed  the  raging 
fires,  boiling  oceans,  and  bare  strata  of  the  an- 
cient world  of  death,  into  these  fertile  plains,  for- 
ests and  seas,  full  of  life  and  joy. 

Every  deep  and  long-held  belief  at  last  passes 
into  language.  Thus  in  the  popular  churches  it 
is  assumed,  in  the  language  of  the  pulpit,  that  all 
mankind  are  divided  into  two  classes,  the  pen- 
itent and  impenitent,  the  saints  and  sinners,  the 
converted  and  unconverted,  the  Christians  and  the 
unchristians.  As  the  people  come  out  of  the 
world  and  approach  the  gates  of  the  sanctuary 
on  the  Lord's  day,  they  seem  very  much  alike : 
with  no  great  difference  among  them.  There  are 
good  people,  and  people  perhaps  not  quite  so 
good  as  they ;  but  it  is  impossible  for  any  man 
outside  the  church  to  draw  a  line  which  shall 
divide  them  all  into  two  classes.  But  the  mo- 
ment they  enter  the  building,  and  the  clergyman 


106  HOW  DOES  A  MAN  BECOME 

looks  down  upon  them,  at  once  they  are  divided 
into  ' '  my  penitent  hearers  "  and  my  ' '  impenitent 
hearers ;  '*  and  are  spoken  of  as  converted  or 
unconverted,  just  as  they  would  be  spoken  of  as 
Germans  or  Irishmen  or  Americans.  The  chief 
object  of  the  church  in  all  its  work  is  to  change 
the  second  class  into  the  first,  to  convert  sinners, 
and  to  bring  them  to  repentance.  It  is  assumed 
not  only  that  this  vital  and  radical  change  is  to 
take  place  in  all  persons  before  they  can  be  re- 
garded as  God's  children,  but  also  that  it  is  an 
evident  and  apparent  one,  that  you  can  tell  a  con- 
verted man  from  an  unconverted  one,  just  as  you 
can  tell  a  Frenchman  from  an  American.  More- 
over, this  belief  when  established  works  its  own 
fulfilment.  If  children  are  taught  from  the  first 
in  their  Sunday  schools  and  churches  that  they 
are  children  of  wrath,  that  they  are  radically  sin- 
ful by  their  ver}"  nature,  that  they  do  not  love 
God  and  cannot,  until  they  are  essentially  changed, 
—  what  is  the  natural  result  ?  That  they  do  not 
try  to  do  what  is  impossible,  —  they  consider  them- 
selves outside  of  the  kingdom  of  heaven.  God  is 
not  yet  their  friend,  nor  Christ  their  Saviour,  — 
not  till  they  are  converted.  If  they  die  uncon- 
verted, they  die  without  hope.     One  of  two  things, 


AT  ONE    WITH  GODf  107 

then.  They  become  careless  and  indifferent,  hop- 
ing to  be  converted  at  some  future  time,  but 
meantime  meaning  to  enjoy  this  world  as  much  as 
possible.  Or  else  the}^  try  to  be  converted,  and 
praj'  and  agonize  to  pass  through  this  mystical 
experience,  till  at  last  a  reaction  takes  place,  some 
rest  comes  to  their  mind,  some  comfort  to  their 
heart,  and  they  jo^'fully  take  this  as  a  proof  that 
God  loves  them,  and  that  they  are  converted  to 
him.  Then  they,  too,  will  alwa}  s  think  that  con- 
version is  something  sudden  and  painful,  and  will 
hold  to  the  theor^^  of  catastrophe  in  religion. 
Generalizing  their  own  history,  they  will  assume 
that  no  religious  experience  is  genuine  which  is 
not  stamped  with  such  marks  as  these. 

And  now  we  ask,  What  truth  is  there  in  this 
doctrine  ?  It  is  certainly  true  that  no  man  can 
serve  two  masters.  Every  one  must  be  going  in 
the  right  way  or  the  wrong,  aiming  at  truth  and 
good,  or  not  aiming  at  it.  There  is  always  some 
ruling  motive  in  the  soul,  some  chief  purpose, 
eminent  desire,  overruling  wish,  to  which,  in  case 
of  conflict,  all  others  must  give  way.  Any  ps}'- 
chology  which  ignores  this  fact  is  fatallj^  deficient. 
Man  was  made,  not  to  drift,  but  to  steer.  He  must 
choose  the  good,  and  refuse  the  evil.     If  he  does 


108  HOW  DOES  A  MAN  BECOME 

not  do  so,  he  virtually  chooses  the  evil ;  just  as  a 
citizen  who  does  not  mean  to  obey  the  laws  is  at 
heart  a  criminal,  ready  to  disobey  them  when  any 
occasion  comes.  In  an  army,  a  soldier  who  does 
not  mean  to  obej^,  means  to  disobey ;  and  is  at 
heart  already  mutinous.  In  a  nation,  a  citizen 
who  does  not  mean  to  obey  the  government  is  at 
heart  a  rebel.  So  a  human  being,  in  whom  God 
has  placed  a  conscience,  making  distinction  be- 
tween right  and  wrong,  if  he  does  not  mean  to 
obey  his  conscience,  disobeys  it.  In  this  sense, 
it  is  certainly  true  that  he  who  is  not  with  God  is 
against  him.  And  in  all  such  cases  a  change,  to 
be  thorough,  must  be  a  deliberate,  conscious  de- 
cision to  do  right  and  not  wrong  henceforth  and 
always. 

Again,  it  is  very  certain  that  a  large  number 
of  people,  even  in  Christian  communities,  have  no 
determined  purpose  of  right-doing.  Their  highest 
rule  is  not  the  law  of  God  in  their  conscience, 
but  some  human  law,  public  opinion,  or  personal 
convenience.  They  are  not  steering,  but  really 
drifting.  They  have  no  infinite  Master  whom 
they  obey,  no  infinite  Father  whom  they  love,  and 
therefore  cannot  be  considered  as  having  any 
Christian  aim.     They  are  children  of  the  world, 


AT  ONE   WIT  IT  GOD?  109 

not  children  of  God.  As  long  as  it  is  easy  to  do 
right,  they  will  do  it ;  as  long  as  it  is  prosperous 
to  l)e  just,  they  will  be  honest.  But  when  the  rains 
of  adversity  descend,  and  the  floods  of  temptation 
arise,  and  the  winds  of  trial  blow,  they  will  be 
likelj'  to  fall,  for  they  have  no  rock  of  a  divine  con- 
viction and  faith  under  their  feet.  Now,  these 
people,  though  they  may  be  very  pleasant  and 
agreeable  persons,  reallj^  need  to  be  converted, 
just  as  much  as  an}^  convict  in  the  State  prison, 
for  they  are  no  more  serving  God  than  he  is.  It 
will  not  do  to  assume  that  all  respectable,  decent, 
and  well-behaved  people  are  necessarily  going  the 
right  way.  They  may  be  really  going  down,  not 
up,  —  slowly,  insensibl}'  perhaps,  but  steadily. 
And,  if  so,  then  they  must  be  called  upon  to  re- 
pent, and  to  make  themselves  a  new  heart  and  a 
new  spirit.  And  that  will  probably  be  a  sudden 
change,  even  though  it  may  not  be  a  public  or 
open  one.  It  is,  therefore,  no  wonder  that  there 
should  still  be  so  much  of  what  I  have  called 
catastrophe  in  religious  experience.  To  one 
whose  mind  has  not  been  imbued  with  the  sight 
of  eternal  reahties  from  childhood,  their  coming 
must  be  often  like  that  of  the  earthquake,  the  fire, 
the  hurricane,  and  the  volcano,  rather  than  that 
of  the  stiU,  small  voice. 


110  HOW  DOES  A  MAN  BECOME 

What  are  the  essential  facts  in  this  Christian 
experience  ?  They  are  two,  —  the  two  which  Paul 
declared  to  be  the  sum  and  substance  of  his 
preaching  both  to  Jews  and  Greeks ;  that  is, 
the  essence  of  Christianity,  when  disembarrassed 
of  any  thing  merety  Jewish  or  merelj^  Pagan. 
He  tells  the  elders  of  the  church  of  Ephesus  that 
he  had  kept  back  nothing  profitable,  but  had 
taught  them  in  public  and  private,  repentance 
toward  God  and  faith  toward  our  Lord  Jesus 
Christ. 

Repentance  and  faith,  — these  are  the  two  poles 
of  Christian  experience,  around  which  it  must 
ever  revolve.  Call  them  by  other  names,  if  you 
will,  —  "  sin  and  pardon  ;  "  "  determination  to 
obey  God,  and  trust  in  his  love;"  "doing  our 
duty,  and  praying  for  help  to  do  it  right ;  "  "  law 
and  grace  ;  "  ' '  works  and  faith  ; "  or,  more  largely 
generalized,  "the  sense  of  responsibility  and  the 
sense  of  dependence,"  —  these  are  the  two  essen- 
tial elements  of  all  vital  religion.  Man,  born 
with  a  conscience  which  gives  him  the  idea  of  an 
eternal  law  of  duty,  of  an  everlasting  distinction 
between  good  and  evil,  light  and  darkness,  right 
and  wrong,  knows  well  that  he  ought  always  to 
choose  the  good  and  refuse  the  evil.     This  is  the 


AT  ONE  WITH  GODf  HI 

doctrine,  not  of  Christianit}^  or  Judaism  only,  but 
of  natural  religion  everj'where  ;  and  this  law  of  ob- 
ligation is  unchanging  and  everlasting.  This  law 
of  dut}',  which  is  above  man,  is  also  m  man,  rooted 
and  fixed  in  the  very  texture  of  his  soul,  and 
we  never  can  escape  from  it  but  b}^  fulfilling  it. 
Conscience  sits  supreme  in  ever}"  soul,  an  absolute 
autocrat,  claiming  our  entire  allegiance.  We  can 
turn  from  it,  stultify  it  with  sophistry,  sear  it  with 
sin  ;  but  it  is  there  alwa3's,  ready  to  reawaken,  — 
and  its  awakening  is  terrible.  Then  there  may 
be  a  shock  like  an  earthquake,  and  the  whole  soul 
may  tremble  to  its  centre,  listening  to  that  awful 
voice  as  to  the  trumpet  of  the  archangel.  If  the 
man  hearkens  to  it  and  determines  to  obey  it,  and 
to  live  for  what  is  right  at  all  hazards,  that  is 
the  first  step  of  Christian  experience.  This  is  re- 
pentance or  conversion.  It  is  turning  and  begin- 
ning to  go  the  right  wa}^ 

But  that  is  not  enough :  that  is  only  half  of 
what  all  men  need  for  spiritual  life  and  progress. 
To  determine  to  do  one's  duty,  no  matter  how 
hard,  in  spite  of  all  temptation,  —  that  is  the 
beginning,  the  Alpha  of  all  religion.  But  what 
shall  help  us  to  fulfil  this  purpose  ?  We  are  weak  ; 
evil  habit  is  strong ;  we  are  beset  by  temptation 


112  HOW  DOES  A  MAN  BECOME 

without  and  within,  and  we  cry  with  Paul,  "To 
tvill  is  present  with  me,  but  how  to  perform  that 
which  I  will  I  find  not."  We  resolve  to  do  right, 
and  presently  we  do  wrong.  We  find  a  law  in 
the  flesh  warring  against  the  law  of  the  mind. 
We  need  help  of  some  sort,  strength  to  do  what 
we  resolve  to  do,  for  a  resolution  alone  is  not 
enough.  Then  comes  the  second  great  fact  of 
Christian  experience,  "Faith  toward  our  Lord 
Jesus  Christ."  And  what  is  the  essential  thing 
in  this  faith  ?  Is  it  any  belief  about  his  rank  and 
power  in  the  universe,  such  as  the  Greek  theolo- 
gians quarrelled  about  for  three  centuries  ?  Is  it 
any  metaphysical  speculation  as  to  the  precise 
way  in  which  the  death  of  Jesus  made  it  possible 
for  God  to  forgive  sin?  Is  it  an}^  profession  of 
faith,  or  verbal  declaration,  —  as  though  merely 
saying  something  about  Jesus  was  to  save  the 
soul?  No.  The  saving  faith  in  Jesus  Christ  is 
.  to  believe  as  he  believed,  trust  in  God  as  he 
trusted,  hope  as  he  hoped,  and  love  as  he  loved. 
Just  as  we  eat  and  drink  food,  and  it  becomes  a 
part  of  our  bod}",  — it  is  to  eat  and  drink  Christ, 
so  that  his  spirit  shall  enter  into  ours,  and  be  the 
life  of  our  soul.  It  is  to  trust  in  that  infinite 
tenderness  in  which  he  trusted ;  to  receive  that 


AT  ONE   WITH  GOBI  113 

boundless  compassion  which  Jesus  made  known ; 
to  be  pardoned,  comforted,  and  made  at  peace 
with  God  by  the  truth  and  the  love  of  which 
Jesus  was  the  manifestation.  If  I  were  to  say 
that  "God  was  in  Christ,  reconciUng  the  world 
unto  himself,"  I  should  sa}^  exactly  what  I  m3'self 
believe.  But  I  use  the  words  in  no  dogmatic  and 
doctrinal  sense,  but  as  expressing  the  fact  that 
what  we  see  of  God,  as  shown  b}^  Jesus,  is  that 
which  brings  the  soul  to  him,  and  fills  it  with  his 
peace.  When  we  see  Christ  as  he  was  and  is, 
we  look  through  the  character  of  Christ  and  see 
that  of  God ;  see,  reflected  in  this  human  child, 
something  of  the  love  of  the  Infinite  Father. 
This  sense  of  God's  pardoning  and  saving  love  is 
the  Omega^  as  the  sense  of  duty  is  the  Alpha^  of 
all  Christian  experience. 

But  now  we  must  ask  again,  Is  it  necessary 
that  this  experience  should  come  in  a  moment, 
suddenl}',  and  with  a  great  commotion  of  the 
soul?  Ma}^  it  not  begin  in  the  earliest  childhood, 
be  increased  gradually-  by  Christian  education, 
and  thus  grow  by  a  slow  but  continuous  process 
of  evolution  and  development  into  its  full  power 
and  efficacy  ?  A  large  part  of  the  church  declares 
that  it  may.  In  the  first  place,  this  is  taught  by 
8 


114  HOW  DOES  A  MAN  BECOME 

all  the  sacramental  churches,  —  who  believe  that 
the  unconscious  infant  begins  its  spiritual  life 
when  the  baptismal  water  touches  its  brow  and 
the  benediction  is  pronounced  over  it.  Admit- 
ting the  doctrine  of  hereditary  depravit}^,  they 
escape  its  consequences  by  the  ordinance  of  infant 
baptism.  The  baptized  child  has  become  a  child 
of  God,  just  as  if  it  had  never  inherited  the  curse 
of  Adam.  Now,  all  that  it  needs  is  Christian 
education  and  Christian  sacraments,  to  keep  it 
from  going  astray.  And  if  the  only  way  of 
escape  from  the  cruel  theology  which  declares 
every  human  being  to  be  born  in  sin,  if  the  only 
escape  from  this  were  to  believe  that  this  taint  is 
wiped  away  at  once  by  the  rite  of  baptism,  then  I 
should  pray  God  to  enable  me  to  believe  it,  and  I 
should  be  glad  to  join  the  Roman  Catholic  and  the 
high  churchman  in  this  sacramental  rescue  of  the 
innocents.  Let  the  evil  introduced  b}^  one  false 
theology  be  cured,  if  possible,  by  another.  Two 
theological  negatives  might  thus  destroy  the  ne- 
gation. 

The  rational  Christian,  however,  takes  another 
and  a  better  way.  He  admits  the  fact,  apparent 
to  all,  that  we  do  inherit  bodily  tendencies  which 
may  be  temptations  to   evil.      Both  right-doing 


AT  ONE  WITH  GODf  115 

and  wrong-doing  become  at  last  habits,  and  these 
habits  become  instincts,  and  are  transmitted 
from  generation  to  generation.  But  it  does  not 
follow  that  there  is  any  irresistible  bias  to  evil, 
or  any  tendencj^  which  may  not  be  overcome  by 
education  and  example.  Faith  in  Christ  requires 
us  to  beheve  that  good  is  stronger  than  evil,  and 
can  overcome  it.  Instead  of  taking  for  granted  that 
children  must  go  wrong,  let  us  rather  show  them 
that  we  expect  them  to  go  right.  Let  us  believe 
that  God  has  planted  in  every  soul  aspirations 
for  goodness,  capacities  for  generosity,  the  love 
of  truth,  the  sense  of  justice,  —  and  let  it  be  the 
business  of  the  church  to  develop  these  germs  of 
a  true  life,  —  so  that  no  painful  conversion  shall 
ever  be  necessary. 

I  suppose  it  is  a  matter  of  fact  that  the  ma- 
jorit}^  of  all  church-members,  even  in  those  de- 
nominations which  lay  the  most  stress  on  sudden 
conversions,  have  become  Christians  by  education 
and  slow  development.  It  has  been  repeatedly 
declared,  in  Sunda^^-school  conventions,  that  sta- 
tistics show  the  majority  of  church-members  to  be 
the  children  of  Christian  parents,  brought  up  from 
childhood  in  the  faith  and  practice  of  the  gospel. 
The  theory  may  require  them  to  be  suddenly  con- 


116  HOW  DOES  A  MAN  BECOME 

verted  to  religion  :  the  fact  shows  that  they  were 
gradually  educated  to  religion.  The  proportion 
of  church-members  suddenly  converted  to  those 
who  were  educated  is  much  as  it  was  at  first  in 
the  company  of  the  Apostles.  Paul  was  con- 
verted in  a  moment ;  but  the  rest  of  the  Apostles 
were  educated  gradually  by  the  influence  and 
teaching  of  Jesus,  by  keeping  company  with  him, 
hearing  his  words,  and  seeing  his  works.  At  the 
last,  there  came  to  them  on  the  day  of  Pentecost 
the  tongues  of  fire,  enabling  them  to  preach  the 
word  with  eflScacy.  But  that  could  hardly  be 
called  their  Christian  conversion.  It  was  the 
promised  power  from  on  high,  given  them  for 
the-  preaching  of  the  Word.  This  history  of  the 
Apostles  therefore  shows  that  the  chief  method 
of  the  church  in  bringing  souls  to  God  should  not 
be  by  catastrophe  so  much  as  by  evolution.  We 
should  grow  up  in  all  things  into  Him  who  is  our 
Head. 

Other  arguments  of  the  evolutionists,  as  we 
shall  call  them,  who  are  in  favor  of  bringing  men 
to  God  by  a  gradual  education  rather  than  by  a 
sudden  conversion,  are  these:  "Is  there  not," 
the}"  sa}^  "  something  unnatural  in  the  very  notion 
of  these  violent  conversions  ?     We  admit  that,  if 


AT  ONE   WITH  GODf  117 

men  have  been  estranged  from  God  and  Christ, 
living  worldly,  selfish,  and  sensual  lives,  they  may 
find  their  return  to  the  right  way  accompanied 
with  a  shock.  If  people  have  become  lost  in  a 
forest,  they  may  have  difficulty  in  getting  back  to 
the  road.  But  cannot  Christians  walk  directly 
forward  on  the  highway  to  heaven,  from  child- 
hood? Is  there  not  such  a  way?  Did  not  Christ 
declare  himself  to  be  the  way  ?  According  to  tlie 
theor}^  of  catastrophes,  there  is  wo  wa}',  no  reg- 
ular method.  The  Apostles  were  called  the  serv- 
ants of  the  most  high  God,  who  show  the  way  of 
salvation.  Modern  Protestant  Orthodoxy  is  in  a 
most  unsatisfactor}^  attitude.  The  business  of  the 
church  is  to  bring  the  world  to  God.  Then  it 
ought  to  know  exact  1}^  how  to  do  it,  —  how  to  begin, 
how  to  go  on,  how  to  finish.  Such  is  the  case 
with  all  other  work.  If  a  man  is  to  build  a  house, 
he  does  not  bring  together  his  materials,  hire  his 
masons  and  carpenters,  and,  when  all  are  ready, 
sit  down  and  wait  for  some  sudden  shock  or  emo- 
tion by  which  they  shall  be  enabled  to  go  on  with 
their  work.  If  we  are  merchants,  lawj^ers,  teach- 
ers, blacksmiths,  we  do  not  wait  for  a  revival 
before  we  can  fulfil  our  engagements.  It  is  only 
in  converting  the  world  to  God, — the  most  im- 


118  EOW  DOES  A  MAN  BECOME 

portant  work  of  all,  —  that  this  strange  system  is 
adopted.  Here,  there  seems  to  be  no  regular 
method  of  growth  in  goodness ;  but  we  must  use 
the  means  of  grace,  and  then  wait  for  the  result. 
Rehgion  is  to  be.  obtained  by  some  supernatural 
method, — by  a  spasm,  an  agon}^,  a  struggle, — 
not  by  any  regular,  practical  work.  If  a  man 
wished  to  become  a  Christian  in  the  days  of  the 
Apostles,  he  went  to  them  and  said,  '  What  shall 
1  do  to  be  saved  ? '  and  they  answered  at  once, 
according  to  his  case,  either,  '  Repent  and  be  con- 
verted,' —  if  he  was  committing  some  sin,  —  or, 
'Believe  in  the  Lord  Jesus  Christ,'  —  if  what  he 
needed  was  faith,  —  or,  '  Be  baptized,'  —  if  what 
was  wanted  was  an  open  avowal.  But  now,  if  one 
asks,  '  What  shall  I  do  to  be  saved?'  no  one  can 
exactly  say  what  is  to  be  done.  There  is  a 
prolonged  struggle,  an  agony,  prayers,  tears,  — 
finally  there  may  or  there  may  not  come  relief  and 
comfort.  If  these  come,  it  is  assumed  that  the 
man  is  converted ;  otherwise,  he  must  wait  and 
try  again.  All  this  confusion,"  say  the  evolution- 
ists, ''  is  the  result  of  this  false  method  of  rehance 
on  catastrophes.  The  Roman  Catholic  Church 
does  better,  for  that  commits  no  such  blunder. 
No  doubt,  it  admits  revivals  into  its  system,  and 


AT  ONE   WITH  GOD?  119 

has  its  seasons  of  extraordinary  attention  to  reli- 
gion. But  it  does  not  depend  on  them  to  create 
religion  in  the  soul,  but  onl^^  to  increase  its  glow 
and  power.  In  the  Roman  Catholic  Church,  every 
baptized  person  is  taught  to  believe  himself  a 
Christian,  so  long  as  he  does  not  continue  in 
mortal  sin,  but  preserv^es  his  Christian  hfe  by  a 
regular  use  of  the  sacraments.  Every  Roman 
CathoUc  who  obeys  the  rules  of  his  church  is 
taught  that  he  is  safe  and  in  the  right  way.  In 
most  Protestant  churches,  if  its  children  born  and 
brought  up  in  it  are  Christians,  it  is,  so  far  as 
theology  is  concerned,  only  a  fortunate  accident." 
Another  bad  result  of  this  method,  say  the 
evolutionists,  is  that  it  discourages  some  and  in- 
flates others.  He  who  has  not  been  able,  for 
some  reason,  to  obtain  these  inward  experiences, 
considers  himself  as  no  Christian,  having  no  part 
in  the  hopes  of  the  gospel.  He  who  has  been 
through  such  an  experience,  and  has  attained  a 
hope,  thinks  himself  safe.  He  is  safe,  he  beUeves, 
because  of  his  past  experience,  not  because  of  his 
present  fidehty.  He  was  converted  at  such  a  time, 
so  he  trusts  that  he  is  right.  To  work  out  his 
salvation  by  deeds  of  charity  and  by  gi'owth  in 
goodness  would,  he  thinks,  be  to  rely  on  mere 


120  EOW  DOES  A  MAN  BECOME 

morality.  Therefore,  the  members  do  not  grow  in 
knowledge  or  in  grace,  as  they  otherwise  would. 
Hence,  the  reproach  often  made,  sometimes  un- 
justly indeed  but  sometimes  justly,  that  church- 
members  are  no  better  than  others.  They  are 
not  taught  that  any  thing  depends  on  being 
better.  Most  stress  is  laid  on  conversion, 
little  on  progress.  Thus,  they  are  exposed  to 
great  temptation,  and  may  be  led  into  spiritual 
pride,  which  so  often  goes  before  destruction.  Is 
it  not  possible,  it  is  asked,  that  some  of  the  moral 
disasters  which  have  befallen  leading  men  in  the 
church  are  owing  to  the  false  security  which  such 
men  have  felt  in  consequence  of  this  theory  that 
Christianity  consists  essentially  in  being  converted, 
not  in  leading  an  upright  life?  Therefore,  sa}'  the 
evolutionists,  a  wholly  different  method  is  neces- 
sary. We  ought  to  take  our  little  children  at 
the  beginning,  and,  instead  of  trying  to  torture 
them  by  an  effort  to  obtain  a  change  of  heart, 
teach  them  that  they  already  belong  to  God  and 
Christ,  and  that  they  are  in  the  kingdom  of 
Heaven  now.  Teach  them  that  so  long  as  they 
try  to  correct  their  faults,  obey  their  parents,  and 
fulfil  their  duties,  they  are  in  the  right  way.  Teach 
them  to  pray  to  God,  not  as  aliens  or  outcasts, 


AT  ONE   WITH  GODf  121 

but  as  his  children,  and  to  grow  up  from  faith  to 
greater  faith.  Make  them  understand  that,  while 
they  are  thus  living  in  obedience  and  faith,  they 
are  in  the  peace  of  God,  and  have  a  right  to  all 
*  the  promises  and  hopes  of  the  gospel.  Teach 
them  that  the  work  of  life  is  to  get  good  and  to 
do  good.  Convert  sinners  by  the  same  doctrine  : 
make  them  understand  that  God  is  not  hidden  nor 
afar  off;  that  he  is  not  in  some  distant  heaven, 
nor  beyond  some  far-off  gulf  of  space,  but  very 
nigh  to  us  all,  in  our  conscience  and  our  heart, 
ready  to  help,  to  bless,  and  to  save  at  every  hour. 
These  are  the  two  theories  in  regard  to  the  way 
of  salvation,  —  which  is  the  true  one?  One  of 
these  theories,  it  will  be  seen,  lays  the  principal 
stress  on  the  beginning  of  the  Christian  life,  —  that 
is,  on  conversion  ;  the  other,  on  the  development  of 
the  Christian  life,  — that  is,  growth  in  goodness. 
Now,  according  to  any  theorj'  of  Christianity,  both 
are  necessary.  Is  Christianity  a  journe}^,  a  ' '  Pil- 
grim's Progress  "  to  heaven  ?  Then  it  is  necessary 
to  begin  the  joume}^  to  be  sure  that  we  really  are 
intending  to  go,  and  that  we  have  begun  to  go. 
It  will  not  do  not  to  assume  that  all  men  are  on 
their  way  to  heaven.  They  must  adopt  a  purpose, 
commence  a  work,  begin  to  go,  put  themselves  in 


122  HOW  DOES  A  MAN  BECOME 

the  right  way ;  and,  until  this  is  done,  nothing  is 
done.  So  far,  the  believers  in  catastrophes  are 
right.  But,  on  the  other  hand,  what  is  the  use 
of  beginning  the  journey,  unless  we  go  forward? 
What  good  in  being  converted  to  God,  unless  we 
learn  to  obey  God  ?  The  object  of  Christianity  is 
to  change  this  world  into  the  kingdom  of  heaven ; 
but  the  kingdom  of  heaven  is  not  meat  nor  drink, 
but  righteousness,  peace,  and  joy  in  the  Holy 
Ghost.  It  is  to  do  justlj^  and  love  mercy  and 
walk  humbly  with  God.  Unless  we  enter  this 
kingdom  of  truth  and  love,  what  good  in  passing 
the  portal  ?  The  only  advantage  in  beginning  to 
go  on  this  journey  is  that  we  should  keep  on  and 
arrive  at  the  end. 

Is  Christianity  a  life  ?  Then,  in  order  to  live,  we 
must  be  born  ;  but,  unless  we  gi-ow  up,  what  good 
in  being  born  ?  The  Christian  life  is  one  of  faith, 
hope,  love,  obedience,  —  the  life  of  God  in  the  soul 
of  man.  We  are  born  into  that  life  hy  a  deter- 
mination to  obey  God  and  do  his  will.  We  grow 
up  by  daily  obedience,  daily  trust,  daily  prayer. 

This  life,  as  we  have  seen,  consists  of  two  parts  : 
one,  which  depends  on  ourselves ;  the  other, 
which  comes  from  God.  The  part  which  depends 
on  ourselves  begins  with  repentance  and  conver- 


AT  ONE   WITH  GODf  123 

sion,  and  goes  on  by  continued  well-doing.  It  is 
work,  all  through.  The  part  which  depends  on 
God  is  all  of  grace, — it  is  from  grace  to  grace, 
—  grace  all  through.  It  was  by  the  grace  of  God 
that  Christ  came.  God  so  loved  the  world  that 
he  sent  his  Son,  our  brother,  to  show  the  wa}^  of 
salvation.  It  is  by  grace  that  he  comes  to  us, 
and  that  we  are  born  amid  the  promises  and  hopes 
of  the  gospel.  It  is  God's  grace  which  forgives 
our  sin  when  we  repent.  It  is  God's  grace  which 
leads  us  to  repentance  by  inspiring  faith  in  his 
love.  It  is  the  grace  of  God  which  invites  us 
to  pray,  and  it  is  his  grace  which  answers  our 
prayers,  takes  the  burden  from  the  heart,  and 
fills  it  with  his  peace.  AH  we  have  to  do  in  order 
to  be  saved  is  to  work  and  to  trust.  There  are 
no  obscure  m^^steries  to  be  believed,  no  awful  bur- 
dens to  be  borne,  no  sin  which  cannot  be  pardoned 
if  we  repent,  nothing  to  do  but  what  God  will  give 
us  strength  to  accomplish.  We  are  saved  by  faith, 
and  also  b}^  works.  If  we  had  not  faith,  we  should 
not  have  the  courage  to  work  ;  if  we  did  not  work, 
our  faith  would  soon  die,  — for  faith  without  work 
is  dead. 

Genuine  Christian  experience,  therefore,  may 
be  sudden  or  gradual,  or  both.      Cmwersion^  or 


124  HOW  DOES  A  MAN  BECOME 

turning  round,  is  alwaj^s  sudden.  If  one  is  doing 
wrong  or  going  wrong,  he  cannot  too  suddenly 
begin  to  go  rigiit.  But  going  forward  is  gradual, 
growth  is  gradual,  progress  is  gradual.  The  com- 
ing of  God's  life  in  the  soul  is  like  the  coming  of 
spring.  A  little  while  ago,  all  was  cold  and  hard 
and  dead.  Now,  a  soft  breath  of  warm  odor  fills 
the  air,  the  life  stirs  in  a  million  buds,  the  grass 
begins  to  grow  green  over  a  thousand  miles  of  mea- 
dow and  prairie,  a  wave  of  verdure  rolls  slowly 
up  from  the  south  over  the  northern  forests. 
Every  majestic  oak,  every  httle  bush,  shakes  out 
its  tender  leaves  to  welcome  the  coming  sun  ;  in- 
sects hum,  birds  carol,  the  fish  flashes  through  the 
stream.  So  is  the  coming  of  God's  love  and  truth 
in  the  human  soul.  As  the  earth,  in  spring,  turns 
itself  upward  toward  the  sun,  so  we  turn  our 
hearts  upward  to  God  in  submission  and  trust. 
As  the  sun  pours  down  his  answering  radiance, 
magnetizing  every  germ  into  advancing  hfe,  so 
the  spirit  of  God  descends  softly  into  all  wiUing 
hearts,  creating  a  new  vitahty  within.  There  en- 
ters the  soul  a  sense  of  pardon,  comfort,  and  peace  ; 
and  out  of  this  there  come  the  flowers  of  beauty 
and  the  fruits  of  goodness.  "  The  wilderness  and 
solitary  place  shall  be  glad  for  them ;  the  deseit 


AT  ONE   WITH  GODf  125 

shall  rejoice  and  blossom  as  the  rose."  ''The 
parched  ground  shall  become  a  iX)ol,  and  the  thirsty 
land  springs  of  water."  "And  a  highway  shall 
be  there,  and  a  wa}^,  and  it  shall  be  called  the  way 
of  holiness :  the  wayfaring  men,  though  fools, 
shall  not  err  therein." 

On  this  deep  foundation  of  Christian  experience 
all  Christianity  rests.  It  is  the  solid  rock  beneath 
the  church,  —  hke  Peter's  faith,  which  flesh  and 
blood  had  not  revealed  to  him,  but  the  Father  which 
is  in  heaven.  All  belief  in  Christ  and  Christi- 
anity, founded  on  hearsay,  which  flesh  and  blood 
have  revealed,  is  unstable.  Human  teaching  ;  the 
authority  of  others ;  the  belief  of  parents  and 
friends ;  the  outward  blessings  and  advantages  of 
rehgion,  —  these  are  only  like  John  the  Baptist, 
sent  to  prepare  the  way  of  the  Lord.  Not  till  we 
come  to  God  ourselves,  by  personal  submission 
to  the  law  of  right,  personal  trust  in  his  all-suffi- 
cient love,  do  we  have  any  solid  Chi'istianit3\ 
After  that,  if  we  speak,  we  speak  what  we  know 
and  testify  what  we  have  seen.  If  men  fall  away 
from  religion  and  become  unbelievers,  it  is  be- 
cause they  have  never  really  had  any  true  reli- 
gious experience.  For  what  we  have  once  seen, 
once  known,  of  God,  Christ,  duty,  love,  immor- 


126      HOW  DO  WE  BECOME  AT  ONE  WITH  GODf 

tal  hope,  is  a  possession  for  ever.  Heaven  and 
earth  may  pass  away ;  but  this  Divine  word,  once 
seen  and  known,  shall  never  pass  away. 

On  this  solid  personal  experience,  the  whole 
future  of  Christianity  must  rest.  This  is  still  the 
rock  on  which  Christ  builds  his  church,  and  which 
will  for  ever  resist  all  that  can  injure  or  destroy. 
Out  of  this  deep,  broad,  living  Christian  experi- 
ence, shall  come  that  future  church  of  Christ  which 
shall  combine  variety  with  unity,  works  with  faith  ; 
which  shall  be  broad  enough  to  adapt  itself  to 
all  human  diversity,  deep  enough  to  satisfy  all 
human  needs ;  so  progressive  as  to  walk  abreast 
with  all  human  development ;  so  aspiring  as  to 
bring  down  God's  kingdom  to  this  world  and 
make  heaven  upon  earth.  But  the  Christian  ex- 
perience, out  of  which  all  this  grand  future  shall 
grow,  will  be  nothing  narrow,  nothing  formal,  and 
not  a  mere  confused  emotion.  It  will  be  the  vis- 
ion of  God's  truth  and  God's  love,  —  the  hght  of 
things  eternal.  It  may  come  suddenly  or  gradu- 
ally, but  it  will  be  always  essentiall}^  the  same. 
It  will  always  consist  in  the  sight  of  the  Divine 
holiness,  justice,  truth,  order,  and  law,  —  producing 
obedience,  —  and  the  sight  of  God's  pardoning 
love,  saving  grace,  spiritual  influence  to  redeem 
and  bless,  —  producing  faith,  hope,  love. 


VI. 

WHAT  ARE  THE  ESSENTIAL  REASONS  FOR 
BELIEVING  IN  A  FUTURE  EXISTENCE,  A^^D 
WHAT   WILL   THAT  EXISTENCE   BE? 

I  HAVE  to  speak,  in  this  closing  chapter,  of  the 
essentials  and  non-essentials  in  regard  to  a 
future  life.  What  are  the  essential  reasons  for 
believing  in  a  future  existence?  First  comes 
the  remarkable  fact  that  it  has  been  the  faith  of 
the  human  race.  In  all  ages,  lands,  civiliza- 
tions, races,  rehgions,  men  have  believed  in  a 
hereafter.  All  the  great  religions  have  taught  it, 
—  Zoroaster  and  Buddha,  from  the  far  East,  and 
from  out  of  a  gray  antiquity ;  Brahminism ;  the 
religion  of  ancient  Egj^pt,  Greece,  Rome ;  these 
all  declare  with  one  consent  that,  if  a  man  die, 
he  shall  live  again.  Poetry,  legend,  romance, 
superstition,  agree  in  looking  out  of  time  across 
that  sea  of  one  shore  which  we  call  death,  and 
painting  pictures  of  the  other  land  which,  as 
they  take  for  granted,  lies  unseen  beyond.  The 
most  savage  races  of  Africa,  or  the  islands  of  the 
Pacific,  are  haunted  by  the  terrors  of  ghosts  and 


128       BELIEF  IN  A  FUTURE  EXISTENCE. 

spectres  whose  existence  is  a  part  of  their  fixed 
belief.  And,  when  we  ascend  to  the  other  ex- 
treme of  the  scale  of  human  development,  and 
commune  with  the  demi-gods  of  thought,  —  with 
men  made  little  lower  than  the  angels,  — we  find 
the  childish  superstitions  of  the  ignorant  lifted  into 
a  calm  faith  in  immortality.  Among  the  events  of 
this  earth,  that  which,  with  one  exception,  touches 
our  hearts  most  deeply,  is  the  long  conversation 
held  by  Socrates,  on  the  day  of  his  execution, 
with  his  disciples.  This  great  truth-seeker  de- 
votes the  last  hours  of  his  life  to  considering  the 
arguments  for  immortality  and  the  objections  to 
it,  and,  having  replied  to  all  the  objections,  looks 
forward  with  confidence  to  another  existence. 
Calm,  wise,  tender,  without  fear,  he  advances 
toward  death,  sure  that  death  will  only  touch  his 
body,  not  his  mind.  When  sunset  was  near,  he 
said :  "  Let  the  poison  be  prepared,  —  for  it  is  best 
not  to  linger."  Crito  asked:  ''How  should  you 
like  to  have  us  bury  j^ou?"  Socrates  replied, 
with  a  smile  :  "  Any  way  you  wish,  —  if  you  can 
only  get  hold  of  me.  Have  I  not  shown  3'ou, 
Crito,  that  I,  who  have  been  talking  to  3^ou,  am 
not  the  other  Socrates  who  will  soon  be  a  dead 
body?     Do  not  say,  then,  at  my  funeral,  '  Let  us 


BELIEF  IN  A  FUTURE  EXISTENCE.       129 

bury  Socrates/  —  for  such  words  are  not  only 
false,  but  they  infect  the  soul  with  evil."  And 
when  we  pass  up  from  Socrates  to  one  still  greater 
than  he,  — to  the  highest  of  all  human  souls, — 
we  find  him  saying  not  only  that  he  is  immortal, 
but  that  he  is  immortality.  Immortal  life  and  the 
resurrection,  or  the  rising  up  of  the  human  being, 
these  he  declares  to  be  the  very  essence  and  cen- 
tre of  the  true  man  himself.  ' '  I  am  the  resur- 
rection and  the  life  ;  he  that  believeth  in  me  "  — 
that  is,  he  who  believes  in  that  truth  which  is  the 
essence  of  my  being  —  "he  shall  never  die."  In 
other  words,  the  soul  itself  is  essential  life,  and 
death  cannot  touch  it. 

I  do  not  mean  to  say  that  this  universal  belief 
in  a  hereafter  has  no  exceptions.  There  have 
always  been  a  small  number  of  doubters  who  have 
not  been  able  to  accept  this  doctrine.  There 
have  been  two  difficulties,  and  very  important 
ones,  which  have  staggered  them.  First,  there  is 
the  impenetrable  veil  which  hangs  between  us  and 
the  other  world.  It  is  so  strange  that  those  noble 
souls,  so  full  of  interest  in  this  life  and  in  human 
affairs,  should  pass  away  and  never  be  heard  of 
again  ;  that  those  hearts,  bound  to  us  by  an  affec- 
tion stronger  than  adamant,  should  leave  us  and 
9 


130      BELIEF  IN  A  FUTURE  EXISTENCE. 

never  come  to  us  any  more  !  If  the}^  were  alive, 
if  they  were  an^^where,  should  we  not  somehow 
know  of  it  ?  This  vast  human  procession  moves 
steadily  on,  and  the  instant  it  passes  that  low 
portal  of  death  it  disappears  from  our  knowledge 
for  ever.  This  fact  is  one  of  the  great  difficulties 
in  regard  to  a  future  life.  True,  there  has  always 
been  a  vague  belief  in  ghosts,  in  apparitions  of 
the  dead,  and  spiritual  manifestations ;  but  these 
have  been  so  vague  as  to  be  rather  an  alarm  than 
an  encouragement.  Another  great  difficulty  as 
to  our  continued  existence  is  the  dissolution  of 
the  bod}^  All  that  we  know  of  human  life  is  in 
connection  with  bod3\  Life  in  this  world  is  in- 
evitably bound  to  body.  But  death  dissolves 
bod}^,  —  how  then  can  life  continue  ? 

Considering  these  two  fticts,  (1)  that  we  know 
nothing  of  the  continued  existence  of  those  who 
have  left  us,  and  (2)  that  we  know  of  no  life 
here  except  in  connection  with  body,  it  is  not 
at  all  wonderful  that  men  should  have  hesitated 
In  accepting  a  future  existence.  But  what  is 
wonderful,  and  very  wonderful,  is  that,  in  face 
of  these  two  facts,  the  immense  majority  of  man- 
kind should  3^et  have  believed  in  immortality. 
This  faith  is  a  most  amazing  phenomenon,  and  is 


BELIEF  IN  A  FUTURE  EXISTENCE.       131 

to  be  accounted  for.  Am  I  told  that  the  wish 
is  father  to  the  thought?  that  men  believe  in  a 
future  life  because  they  desire  a  future  life?  I 
reply  that  this  merely  changes  the  form  of  the 
wonder.  We  then  ask,  Why  do  men  wish  to  live 
hereafter,  if  there  is  no  hereafter?  If  all  they 
know  and  love  is  here,  why  this  universal  wish  for 
a  continued  existence  in  some  unknown  world? 
As  Shelley  saj's  ;  — 

This  earth  is  the  nurse  of  all  we  know, 
Tliis  earth  is  the  mother  of  all  we  feel, 

And  the  coming  of  death  is  a  dreadful  blow 
To  a  brain  unencompassed  by  nerves  of  steel, 

When  all  that  we  know,  and  feel,  and  see, 

Shall  pass,  like  an  unreal  mystery ! 

K,  in  spite  of  all  the  reasons  for  doubt,  in  spite 
of  our  ignorance  concerning  the  future  world,  — 
there  is  a  universal  instinct  in  man  to  believe  in 
such  a  world,  —  this  instinctive  belief  is  itself  a 
proof  that  we  are  to  live  again.  Every  other 
instinct  has  its  appropriate  object.  There  is  an 
instinctive  desire  for  food,  and  food  is  provided  ; 
an  instinctive  longing  for  knowledge,  and  knowl- 
edge is  given ;  an  instinctive  joy  in  beauty,  and 
beauty  is  shed  over  the  world ;  an  instinctive 
social  tendency,  and  society  is  here  ;  an  instinct 


132       BELIEF  IN  A  FUTURE  EXISTENCE. 

for  construction  and  art,  and  the  means  of  exer- 
cising this  are  given.  If,  therefore,  there  is 
planted  in  man  an  instinctive  longing  for  im- 
mortalit}^,  —  universal,  constant,  permanent,  — 
we  may  be  sure  that  God  provides  an  existence 
to  satisfy  such  a  longing. 

As  to  the  difficulty  arising  from  the  fact  that 
bodily  organization  is  necessary  to  all  hfe  here,  — 
we  see  that,  in  spite  of  this,  men  have  usually 
believed  in  a  soul  which  may  exist  independently 
of  the  body.  The  behef  In  ghosts,  just  referred 
to,  is  evidence  of  this.  A  ghost  is  assumed  to  be 
a  being  without  a  body,  yet  capable  of  thought, 
action,  speech ;  capable  of  being  seen,  of  moving 
to  and  fro,  of  continued  personal  identit}^  In 
short,  it  is  a  soul  existent  without  the  bodily 
organization.  Now,  there  either  are  ghosts,  or 
there  are  no  ghosts.  If  ghosts  exist,  then  evi- 
dently the  soul  may  exist  without  the  body.  But 
if  there  are  no  ghosts,  then  mankind  has  always 
believed  it  possible  for  souls  to  exist  without  the 
body,  though  they  have  no  proof  of  it.  This, 
therefore,  must  be  an  instinctive  belief,  and,  like 
all  other  instincts,  has  something  in  reality  corre- 
sponding to  it.  If,  though  there  have  never  been 
any  ghosts,  men  have  always  believed  in  ghosts, 


BELIEF  IN  A  FUTURE  EXISTENCE.       133 

it  proves  that  there  is  something  within  ns  which 
feels  itself  capable  of  existing  without  the  body. 
And  such  a  consciousness  can  hardly  be  explained 
except  b}'  assuming  the  reality  of  such  a  soul, 
which,  using  the  bod}^  but  as  the  means  of  com- 
municating with  this  world,  is  capable  of  existing 
in  some  other  way  hereafter. 

The  first  reason  for  believing  in  immoi-tality  is 
that  we  are  made  to  believe  in  it.  There  is  no 
better  evidence  than  that  a  belief  accords  with 
human  nature.  But,  beside  this,  is  the  fact  that 
our  confidence  in  immortality  increases  as  we 
have  more  and  higher  life.  In  a  low  condition 
of  our  existence,  death  is  the  "  king  of  terrors." 
But  as  man  becomes  more  alive  in  mind,  heart, 
spirit,  death  loses  its  sting  and  the  grave  its  vic- 
tory. This  is  one  way  in  which  Christ  has  abol- 
ished death, —  by  making  the  human  soul  more 
full  of  life.  This  is  one  way,  and  his  resurrection 
is  another.  It  is  a  fact,  explain  it  as  you  will, 
that  the  disciples  of  Jesus  were  emancipated  from 
all  fear  of  death.  They  explained  this  phenome- 
non by  saying  that  they  had  not  only  seen  their 
Master  alive,  after  his  crucifixion,  but  also  arisen, 
ascended,  gone  into  a  higher  world  ;  from  which, 
nevertheless,  he  came  to  encourage  them.     It  is 


134       BELIEF  IN  A  FUTURE  EXISTENCE. 

often  said  that  the  resurrection  of  Jesus  is  the 
great  miracle  of  Christianity.  But  I  believe  its 
power  consisted  in  its  not  being  a  miracle,  but  a 
revelation  to  the  disciples  of  what  w^as  to  come  to 
them  all.  All  were  to  rise,  as  Jesus  rose.  They 
saw  that,  instead  of  death  being  a  descent  into  a 
dark  under- world,  it  was  an  ascent  into  a  world 
of  higher  life  and  larger  light.  The  power  of  the 
resurrection  for  the  disciples  was  that  it  bridged 
the  gulf  between  this  life  and  the  next,  and 
showed  them  Jesus  gone  up  to  glory,  victory,  and 
heaven.  And  the  power  of  Christ's  resurrec- 
tion to  us  is  that  the  faith  in  a  continuance  and 
ascent  of  being  has  been  transmitted  in  the  church 
as  a  permanent  possession,  taught  us  in  our  in- 
fancy, breathed  in  with  the  very  air  around  us, 
and  reinforcing  the  original  instinct  of  immor- 
tality. 

I  am  not  one  of  those  who  refuse  to  the  lower 
animals  all  hope  of  continued  existence.  I  believe 
it  very  possible  that  the  living  principle  in  the 
animal  may  be  capable  of  development  into  some 
higher  modes  of  existence  after  the  death  of  the 
bod3\  The  reason  why  immortality  is  usually 
denied  to  animals  is  that  their  lives  seem  to  be 
complete  here.     They  have,  apparently,  no  unex- 


BELIEF  IN  A  FUTURE  EXISTENCE,       135 

hausted  capacities.  The  lower  races  of  men  are 
like  animals  in  this,  that  they  also  manifest  few 
tendencies  reaching  beyond  their  present  life. 
But,  as  man's  soul  is  developed  by  knowledge 
and  culture,  this  surprising  phenomenon  appears, 
that  while  his  body  gi'ows  old  and  decay's  his 
mind  continues  to  advance.  The  bodily  life  is 
limited  to  seventy  or  eighty  years,  —  then  it  must 
deca}',  and  at  last  perish.  But  no  such  limitation 
applies  to  the  soul.  The  mind  of  Michel  Angelo 
at  sixty-seven  accomplished  one  of  his  greatest 
works,  and  at  ninet}"  his  powers  were  in  full  ac- 
tivit3^  Milton  finished  and  published  ''The 
Paradise  Lost "  onl}^  a  few  years  before  his  death. 
The  mists  of  age  may  indeed  dim  the  radiance  of 
the  soul,  as  clouds  collect  around  the  setting  sun ; 
but  occasional  gleams  of  glor^^  show  that  the 
power  is  there,  though  partiall}^  hidden.  These 
inexhausted  and  seemingly  inexhaustible  capaci- 
ties are  a  sign  that  we  are  intended  for  further 
being.  Problems  open  before  the  mind  which 
the  mind  is  incapable  of  solving  in  this  world. 
These  prophesy  some  other  state  where  they  can 
be  comprehended.  The  undoing  affection  of  the 
human  heart  for  the  loved  and  lost  reaches  be^'ond 
the  grave,  and  assures  us  of  some  future  reunion. 


136       BELIEF  IN  A  FUTURE  EXISTENCE, 

When  the  reason  is  unable  to  prove  an  immortal- 
ity, the  heart  asserts  it  on  the  evidence  of  its  own 
imperishable  love. 

The  word  ' '  indenture  "  came  from  the  old  cus- 
tom of  cutting  a  parchment  contract  into  two 
pieces ;  divided,  not  by  a  straight  line,  but  by  a 
jagged  one,  marked  with  indentations^  each  party 
to  the  contract  retaining  one  piece.  If  we  were 
to  see  such  a  parchment,  with  the  lines  thus 
abruptly  cut  asunder,  we  should  infer  from  their 
incomplete  sense  that  there  was  somewhere  an- 
other piece,  which  would  make  the  meaning  entire 
and  intelligible.  The  mind  of  man,  in  this  world, 
is  such  an  incomplete  parchment.  Intellectual 
questions  are  roused,  which  cannot  be  answered. 
Moral  difficulties  appear,  which  are  left  unsettled. 
He  has  longings  and  aspirations  for  a  good  and 
a  beauty  which  this  world  cannot  supply.  He 
sees  all  around  him  inequalities  and  apparent  in- 
justice ;  the  triumph  of  evil,  the  defeat  of  good- 
ness ;  bad  men  in  power,  patriots  in  exile,  — 

Truth  for  ever  on   the    scaftbld,   wrong  for  ever  on  the 
throne ; 

the  false  priest  surrounded  with  admiration,  the 
true  prophet  despised  and  rejected  of  men.     Of 


BELIEF  IN  A  FUTURE  EXISTENCE,       137 

the  child  of  genius,  born  under  inhospitable  au- 
spices, how  often  it  must  be  said  that  — 

"  He  came,  and  baring  his  heaven-bright  thought, 
He  earned  the  base  world's  ban ; 
And,  having  vainly  Hved  and  taught, 
Gave  phice  to  a  meaner  man." 

If  this  life  were  the  whole,  all  such  inequalities 
and  discords  would  be  inexplicable.  In  all  ages, 
therefore,  the  conscience  of  man,  no  less  than  his 
reason  and  his  heart,  has  predicted  a  future  state, 
where  the  wrong  should  be  made  right,  the  tri- 
umphant falsehood  exposed,  injured  innocence  be 
vindicated,  and  the  righteous  judgments  of  God 
made  known.  The  conscience  does  not  so  much 
demand  retribution  on  the  wrong-doer  as  vindica- 
tion of  justice  and  right.  It  predicts  a  revelation 
of  truth  and  the  exposure  of  lies. 

I  have  seen  a  little  infant  die,  —  one  just  come 
into  the  world.  As  3^et  it  had  developed  no  char- 
acter ;  it  had  no  conscious  intelligence ;  it  was 
nothing  but  a  promise,  —  an  expectation.  But 
that  promise,  that  faint  prophec}^  of  a  coming 
future,  had  so  taken  hold  of  its  mother's  heart  that 
the  loss  of  her  infant  nearly  drove  her  to  despair. 
But  that  infant  was  God's  child  too ;  more  the 
child  of  God  than  of  its  earthly  parent,  for  God 


138       BELIEF  IN  A  FUTURE  EXISTENCE. 

himself  had  sent  this  bud  of  hope  into  the  world. 
And  shall  the  heart  of  the  earthly  father  and 
mother  cling  thus  to  their  darling,  and  the  heart 
of  the  heave nl}^  Father  let  it  go  for  ever  into 
emptiness  and  annihilation?  Shall  we,  who  have 
so  little  power  over  its  destiny,  struggle  and  cry 
and  pray,  and  use  all  means  to  save  it,  and  he 
who  holds  it  in  the  hollow  of  his  hand  let  it  slip 
into  an  abyss  of  destruction  ?  No  !  this  yearning 
of  ours  for  our  loved  ones  is  only  a  faint,  far-off 
shadow  of  that  Infinite  love  which  envelops  them 
and  us,  now  and  for  ever. 

I  know  very  well  what  materialism  replies  to  all 
this.  It  tells  me  that  life,  thought,  love,  are  mere 
results  of  organization ;  that,  when  the  organiza- 
tion perishes,  these  of  necessity  go  too.  A  drop 
of  blood  in  the  human  brain  will  put  an  end  to 
the  aspiration  of  the  saint ;  the  lesion  of  a  nerve 
destroy  the  courage  of  a  hero.  The  poet's  eye, 
rolling  in  a  fine  frenzy,  turns  from  heaven  to  earth, 
from  earth  to  heaven.  He  is  on  the  point  of  cre- 
ating a  Hamlet  or  the  Iliad :  a  little  congestion 
of  serous  fluid  arrests  the  conception,  and  it  is 
gone  for  ever.  True.  The  body,  while  we  live  in 
it,  is  the  indispensable  condition  of  our  activity. 
But  it  does  not  follow  that  we  are  the  result  of  the 


BELIEF  IN  A  FUTURE  EXISTENCE.       139 

bod}'.  Rafaclle,  while  painting  the  Dresden  Ma- 
donna, might  have  been  stopped  by  some  trifling 
defect  in  his  brushes,  or  his  oils,  or  his  canvas. 
But  that  does  not  prove  that  Rafaelle  himself  was 
the  result  of  his  implements.  The  body  is  the 
organization  which,  in  this  world,  the  soul  uses,  — 
without  it,  it  is  helpless.  But  that  does  not  prove 
that  the  soul  is  the  result  of  its  organization. 

I  have  seen,  in  this  cit}^,  great  crowds  collect  to 
follow  the  bod}'  of  some  eminent  person  to  the 
grave.  So  it  was  when  John  Andrew  died,  so 
when  Charles  Sumner  died.  The  sense  of  a  great 
loss  fell  upon  the  city.  Business  ceased ;  the 
hurr}'  of  life  was,  for  one  hour,  suspended.  The 
whole  community  stood  around  these  remains, 
once  inhabited  by  a  patriotic  soul.  And  shall 
we,  creatures  of  a  day,  thus  mourn  the  loss  of 
our  human  brother,  —  and  shall  the  Infinite  Love 
dismiss  him  into  the  night  and  void  of  annihi- 
lation ? 

One  of  the  last  great  discoveries  of  science  is 
that  of  the  conservation  of  force.  So  economical 
is  nature  that  she  never  lets  go  one  atom  of  mat- 
ter, one  molecule  of  organized  being,  or  one  unit 
of  power.  All  is  changed,  nothing  is  lost  in  the 
creation.     But  here  is  a  soul,  the  greatest  force 


140       BELIEF  IN  A  FUTURE  EXISTENCE. 

of  all,  the  fine  result  of  a  long  series  of  develop- 
ments ;  a  soul  capable  of  thought,  of  love,  of 
intellectual  creation.  It  is  the  soul  of  Newton, 
able  to  read  the  laws  of  the  universe  ;  the  soul  of 
Fenelon,  reaching  a  height  of  disinterested  love 
which  makes  it  like  the  seraph  near  God's  throne  ; 
the  soul  of  Homer,  whose  song  fills  the  world  with 
music  during  twenty-five  centuries.  And  do  you 
tell  me  that,  while  not  a  particle  of  carbon  or 
h3"drogen  can  escape  the  omnipotent  conservatism 
of  the  Almighty,  he  will  allow  such  powers  as 
these  to  be  resolved  back  into  nothing?  With 
the  religious  man,  this  argument  is  all-suflScient. 
When  we  come  to  see  God  as  a  father  and  friend, 
death  is  abolished.  We  know  that  we  can  trust 
him  with  our  life,  and  the  lives  of  those  dear  to  us, 
always.  Therefore,  the  early  Christians,  hiding 
from  the  rage  of  their  persecutors  in  the  dark 
caves  beneath  imperial  Rome,  laid  their  dead 
away,  and  wrote  over  them  inscriptions  full  of 
hope,  love,  and  joy :  "  My  dear  Caius  sleeps  here." 
"  Rest  in  peace,  my  Theodora."  This  same  trust 
has  come  down  through  all  the  intervening  ages, 
and  is  ours  to-day.  Now,  as  alwa3's,  faith 
overcomes  death,  and  wins  the  victory  from  the 
grave. 


BELIEF  IN  A  FUTURE  EXISTENCE.       141 

The  greatest  impulse  yet  given  to  belief  in  im- 
mortality has  come  from  the  divine  trust  of  Jesus 
in  God  as  the  Universal  Father,  —  the  Father  of 
the  evil  as  well  as  of  the  good,  —  whose  sun  shines 
and  whose  rain  falls  on  the  grateful  and  on  the 
unthankful.  This  relation  of  the  father  to  the 
child  is  a  tie  w^hich  death  ma}'  not  sever.  It  goes 
below  all  distinction  of  character,  of  capacity,  of 
worth.  The  father  and  mother  do  not  love  their 
child  because  it  is  full  of  power  and  promise,  full 
of  affection  and  goodness,  hut  because  it  is  their 
child.  The  pity  of  their  hearts  accumulates  the 
more  around  the  weakest,  the  least  attractive  of 
their  children  ;  the  poor  thing  born  with  an  irrita- 
ble temper,  a  weak  pui-pose,  or  some  inherited 
tendenc}^  to  evil.  And  when  the  feeble  infant, 
worn  out  with  disease,  at  last  lies  in  its  little 
grave,  the  parents*  love  goes  with  it  still.  Long 
3'ears  after,  that  undoing  love  holds  the  lost  child 
in  fadeless  memory.  If,  then,  these  poor  hearts 
of  ours  cannot  forget  our  children,  does  the  Infi- 
nite Heart  of  the  universe  cease  to  remember 
them  ?  If  we  do  not  love  them  less  because  of 
their  weaknesses  and  incapacity,  how  much  more 
shall  the  Father  of  their  spirits  look  down  on 
them  with  inexhaustible  love.     Say  not  that*  his 


142       BELIEF  IN  A  FUTURE  EXISTENCE. 

infinite  tenderness  can  be  exhausted  by  their  sin, 
when  ours,  so  much  poorer,  does  not  grow  faint 
nor  wear}^  If  we  must  forgive  our  brother,  not 
seven  times,  but  seventy  times  seven,  when  shall 
an  Infinite  mercy  grow  unrelenting  and  implaca- 
ble ?  Our  reason  and  conscience  are  disturbed  by 
incompleteness  and  discord  in  this  little  world : 
shall  the  Perfect  Reason  permit  an  everlasting 
discord,  an  eternal  hell  of  sin  and  misery  to  con- 
tinue, unconquered  by  his  love,  unredeemed  by  his 
gospel,  forever?  Jesus  himself  has  taught  us 
this  mode  of  reasoning,  by  analogy,  from  the  poor 
love  of  earthly  parents  to  the  vaster  tenderness 
of  the  heavenly  Father.  The  only  argument  Jesus 
ever  used  against  the  Sadducees  in  defence  of 
immoi-tality  is  founded  on  this  high  conception 
of  the  fatherly  character  of  God.  If  he  calls 
himself  the  God  of  Abraham,  Isaac,  and  Jacob, 
then  they  must  live  ;  for  whatever  belongs  to  him 
cannot  die.  If  he  is  not  willing  that  any  should 
perish,  then  no  one  can  perish.  Evil  must  be 
overcome  at  last  by  good ;  death  must  be  swal- 
lowed up  in  life.  Thus  alone  can  God  become 
all  in  all,  the  sovereign  of  the  universe.  Finite 
evil,  if  it  ends  in  infinite  good,  ceases  to  be  evil ; 
for  the  finite,  compared  with  the  infinite,  is  noth- 


BELIEF  IN  A  FUTURE  EXISTENCE.       143 

ing.  But,  if  finite  evil  ends  in  eternal  evil,  then 
evil  reigns  by  the  side  of  good,  sharing  the  uni- 
verse ;  and  God  can  never  be  the  All-in-All.  But 
Jesus  and  Paul  have  taught  us  that  all  men  are  to 
be  drawn  to  Christ,  and  all  are  to  be  made  ahve 
in  him.  When  this  final  consummation  arrives, 
then  all  doubts  will  be  answered,  difficulties  ex- 
plained, problems  solved,  and  partial  evil  be  seen 
as  universal  good. 

And  now,  if  3'ou  ask,  "What  do  we  know 
about  the  other  life?"  we  must  reply  that  we 
know  very  little  about  it.  It  is  evident  that  we 
are  not  intended  to  know  much.  Perhaps  it 
would  take  our  thoughts  too  far  away  from  our 
duties  here.  This  is  our  sphere  while  we  remain 
in  it.  If  we  were  able  to  look  into  the  great 
world  be3'ond,  we  might  repine  at  being  obliged 
to  remain  in  this  so  long.  Just  as  God  has 
placed  great  gulfs  of  space  between  the  planets, 
so  that  the  inhabitants  of  each  shall  only  know 
the  affairs  of  its  own  globe,  he  has  placed  a  gulf 
between  this  world  and  the  future  life.  Thus, 
he  makes  it  our  duty  to  think,  not  of  dying,  but 
of  living ;  not  of  the  hereafter,  but  of  the  here ; 
not  of  the  world  to  come,  but  of  the  world  that  is. 
Every  day  we  are  to  prepare,  not  for  death,  but 


144       BELIEF  IN  A  FUTURE  EXISTENCE. 

for  life ;  for,  if  we  live  well  and  wisely  here,  we 
may  certainly  trust  God  £^s  to  our  hereafter. 

This,  however,  I  think  we  may  say,  that  death, 
when  it  comes,  must  be  considered  not  a  bad 
thing,  but  a  good  thing.  Since  the  Almighty 
sends  death  to  every  one  of  his  creatures  to  whom 
he  has  given  life,  since  death  is  as  universal  as 
life,  death  must  be  a  blessing  as  well  as  life.  It 
is  a  part  of  the  same  scheme,  it  is  a  step  forward, 
only  another  phase  of  living.  Some  great  advan- 
tage must  be  connected  with  this  event  which  we 
call  death.  It  is  made  fearful  when  we  look  for- 
ward to  it  from  a  distance,  that  we  may  not  too 
rashly  seek  it,  before  we  have  had  enough  of  the 
discipline  of  this  world.  But  when  it  comes  it 
usually  is  welcome  ;  and  it  maj^  be  that,  when  we 
look  back  upon  it  from  the  other  world,  we  shall 
smile  to  think  that  we  should  ever  have  been 
afraid  of  it. 

This  also  we  know  of  the  other  world :  That  it 
is  created  by  the  same  Being  who  has  made  this 
world ;  it  is  another  mansion  in  the  house  of  our 
Father.  Consider,  then,  what  he  has  done  for  us 
here,  if  you  wish  to  know  what  he  will  do  for  us 
there.  If  there  is  infinite  variety  in  this  world,  — 
day  and  night,  sleep  and  waking,  changing  sea- 


BELIEF  IN  A  FUTURE  EXISTENCE.       145 

sons,  flowers  and  trees,  lakes  and  rivers,  moun- 
tains and  plains,  —  a  vast  flora  and  fauna,  —  then 
there  will,  no  doubt,  be  an  jequal  or  a  greater 
variet}'  there ;  for  surel}^  the  Creator  has  not  ex- 
hausted himself  in  making  this  world.  There,  as 
here,  there  will  be  beauty  for  the  e^^e  and  ear; 
problems  for  the  intellect  to  investigate  ;  work  to 
do,  full  of  utiUty ;  society,  intercourse,  affection ; 
the  power  of  progress,  the  sight  of  goodness  and 
greatness  above  us  to  aspire  to  and  reverence. 
There  will  be  enough  to  know,  enough  to  do,  and 
enough  to  love.  Perhaps  we  shall  enter  more 
into  the  interior  life  of  nature,  understand  more 
of  its  m3'steries,  and  come  nearer  to  the  working 
of  the  creative  power  whose  plastic  force  flows 
through  all  things. 

The  conception  of  heaven  which  has  prevailed, 
as  a  paradise  of  delight,  a  garden  of  all  enjoy- 
ments, is  not  likely  to  be  realized.  Such  a 
heaven  as  this  would  soon  become  tiresome. 
Passive  enjo^Tnent  is  not  what  God  intends  for 
us.  He  educates  us  here  by  stern  necessity  to 
toil ;  he  teaches  us  caution,  prudence,  industry, 
by  a  sharp  disciphne ;  and  it  is  probable  that 
something  of  this  kind  of  education  may  be  con- 
tinued hereafter.  One  of  the  great  blessings  of 
10 


146       BELIEF  IN  A  FUTURE  EXISTENCE. 

this  present  life  is  the  sense  of  progress,  of  im- 
provement. And  as  we  are  told  that  "hope 
abides,"  as  well  as  faith  and  love,  there  will  be 
always  before  us  some  new  vision  of  beaut}^,  truth, 
and  love  to  which  to  aspu'e.  There,  as  here, 
heaven  will  greatlj^  consist  in  forgetting  the  things 
behind  and  reaching  out  to  those  that  are  be- 
fore ;  in  perpetual  ascent  toward  the  Great  Source 
of  all  being.  There  is  only  one  place  in  the 
5^ew  Testament  where  any  thing  is  told  us  con- 
cerning the  mode  of  existence  hereafter,  and  that 
is  by  Paul  in  his  chapter  on  the  resurrection.  In 
that  wonderful  passage,  where  he  seems  to  pass 
the  flaming  bounds  of  space  and  time  ;  after  assur- 
ing us  that  redemption  will  be  coextensive  with 
sin,  he  goes  on  to  describe  the  end,  when  Jesus, 
having  subdued  all  evil,  shall  give  up  the  kingdom 
to  the  Father,  to  whom  he  himself  shall  be  subject 
and  subordinate.  He  lifts,  for  a  moment,  the 
corner  of  the  veil  which  hangs  between  this  life 
and  the  next,  and  allows  us  a  glimpse  into  those 
diviner  mansions  of  our  Father's  great  building, 
the  universe.  He  goes  on  to  unfold  what  was 
before  secret,  and  thus  virtually  gives  us  a  new 
revelation  in  regard  to  the  future  life.  There  will 
be  bodies,  he  sa3's,  there  as  here,  only  of  a  higher 


BELIEF  IN  A  FUTURE  EXISTENCE.       147 

kind  than  these, — more  spiritual,  more  powerful, 
more  glorious,  incorruptible.  Those  bodies  will 
possess  faculties  to  us  now  unknown.  They  will 
furnish  means  to  the  soul  of  much  keener  penetra- 
tion into  nature,  fuller  communication  with  other 
minds,  and  far  nobler  intercourse  with  the  angelic 
societies.  And  this  is  what  we  might  expect. 
All  is  progress  here.  Every  3'ear  brings  us  some 
new  invention.  We  can  now  converse  with  friends 
across  the  Atlantic,  call  on  the  sun  to  paint  por- 
traits and  landscapes,  and  with  a  little  prism  of 
glass  find  out  the  chemistry  of  the  sun  anji  the 
stars.  A  few  3'ears  ago  all  this  would  be  regarded 
as  an  impossibihty  or  as  a  miracle.  In  a  future 
life,  we  may  expect  to  find  far  greater  manifesta- 
tions of  the  power  of  the  advancing  soul  to  use 
the  laws  of  the  universe  for  its  ends,  and  to  pene- 
trate mysteries  of  being  stranger  than  any  thing 
hitherto  known.  The  great  law  of  all  existence 
is  progress,  —  progress  accelerated  as  we  ascend 
nearer  to  God.  Knowledge  shall  pass  awa}', 
resolved  into  higher  knowledge.  Earthly  inter- 
ests, which  now  seem  so  vast,  will  b}^  and  by 
appear  as  the  toys  of  childhood.  We  shall  look 
back  from  a  higher  world  on  our  present  civiliza- 
tion, and  on  our  present  Christianity,  as  we  now 


148       BELIEF  IN  A  FUTURE  EXISTENCE. 

look  back  on  the  monstrous  strife  and  perturba- 
tion of  past  geologic  ages.  We  ma}^  seem  to  our- 
selves hereafter  as  the  Saurians  and  Trilobites 
seem  to  us  now.  But  through  all  change,  within 
all  progress,  something  will  for  ever  abide.  Faith 
will  abide.  We  shall  carry  with  us  into  all 
worlds  the  same  essential  trust  in  the  Infinite  love 
which  sustains  us  now.  Hope  will  abide.  For, 
whatever  heights  of  being  we  may  ascend,  what- 
ever depths  of  experience  we  may  explore,  there 
will  ever  open  before  us  new  vistas  of  knowledge, 
activit}^,  and  joy.  And  love  will  abide,  —  the  same, 
but  better.  Love,  uniting  us  with  God  and  all 
his  creatures,  lifting  us  into  communion  with  all 
goodness  in  all  worlds ;  love  making  us,  and 
keeping  us,  at  one  with  God  for  ever  and  for  ever. 

"  And  so,  beside  the  silent  sea, 
I  wait  the  muffled  oar ; 
No  harm  from  him  can  come  to  me, 
On  ocean  or  on  shore." 


Cambridge :  Press  of  John  Wilson  &  Son. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

RENEWALS  ONLY— TEL.  NO.  642^405 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 

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